An Exposition Upon Colossians

VERSE I.

For I would ye knew what great fighting I have for your sakes, and for them of Laodicea, and for as many as have not seen my person in the flesh.

T He exhortation begun in the 23. verse of the former chapter, is continued in the first 7. verses of this chapter: wherein the Apostle propounds three other reasons for confirmation, and answers diverse secret objections. The reasons are in the three first verses, and the answer to the objections in the four next.

The first reason is taken from the care the Apostle took for them in the work of his ministry, in this verse. The second reason is from the effects of the Gospel, viz. consolation and love, verse. 2. The third reason is from certain adjuncts of the Gospel, viz. certainty, sublimity, and perfection, verse. 3.2.

Ob. But what needs all this a do, might some of the Colossians say? Why are we thus tediously urged, and with so many reasons?

Sol. verse. 4. This I say lest any man beguile you.

Ob. But you are a stranger to us, and absent from us, how know you our estate?

Sol. verse. 5. Though I am absent in the flesh, yet I am present with you in the spirit.

Ob. But it is uncharitableness to entertain such conceits of us, as if we were a people corrupt and fallen away.

Sol. verse. 5. For your present condition, I rejoice in your order, being fully assertained of your present steadfastness of faith in Christ. But I write this to keep you as you are, that you may not be drawn away.

Quest. But what would you advise us? Tell us briefly, and at once, what you would have us to do.

Answ. As you have received Christ Jesus the Lord, so walk in him, &c. v. 6.7.

Thus we see the order and general meaning and dependence of all these first 7. verses.

In this first verse the Apostle would stir up the Colossians to constancy in the Gospel received, by showing his great care and daily strife for them and their good.

It is not unlawful in some cases to praise a man's self; the Apostle here doth it: nor is it unlawful to use rhetorical insinuations, to win and excite affection in the people. Paul would persuade by showing his own care for them. But sure it is, Ministers shall hardly ever profit the people, or powerfully persuade with them unto constancy in receiving and retaining the care of their doctrine, unless they show their own care in teaching, and their own love to the people they would persuade.

What a great conflict.] Paul shows his great love to them: he fighteth for them, and this he did when in all likelihood he should employ his cares for himself, being now in such straits, as it were in the midst of death, and the rather they should be affected with this proof of his love in them, because they were absent from him.

For. ] This for shows an aitiologie ; for it points to a dependence upon the last verse of the former chapter: there he had shown what pain he took, and how mightily the Lord had shown his power in working through his ministry. Now he tells of a fight and combat, which evidently imports, that when the Gospel works upon men's consciences, and the ministry of God's servants proves effectual and powerful, there will follow some stir and opposition, there will be a conflict and strife.

Yet hence also may be gathered, that the grace of the Gospel is excellent, and worthy the having, else there would not be so much ado to hinder it.

What great conflict or fighting. ] 〈 in non-Latin alphabet 〉 the original word is diversely rendered: some render it care or solicitude, some danger; sometimes it signifies a race, as Heb. 12.1. sometimes it signifies only to strive: but here and in diverse places it is fitly rendered a conflict, or fighting, or wrestling. But leaving the signification, the matter is plain, that if Ministers execute their offices sincerely, they must look for a battle and opposition. Indeed the life of faithful Ministers is but a continual battle; they must look to suffer and be shamefully entreated : if they be bold to speak the Gospel of God, it will be with much contention: if they discharge the trust God hath put in them, not pleasing men, but God that trieth the hearts , war they must, this is their comfort, it is a good warfare , and a good fight : to undertake the ministry, it is to go a warfare .

If any ask how this fight should grow: I answer: First, it is manifest the devil is the enemy of all goodness, and will cross the Gospel what he can: Besides, the flesh both in Ministers and people will lust and strive against the • pirit; a Minister should have something to do to beat down his own flesh . And in the Apostles times Tyrants with their civil or rather uncivil sword did fight against the truth: so did heretics with the tares and poison of their infectious doctrine: so did the Infidels also with slanders and outrages. And though these cease, yet opposition will rise from other sorts of men: for in general all men of wicked life will be contrary to sound doctrine ; and particularly both worldlings and epicure, do in all places discover their dislike of the faithful and diligent preaching of the Gospel, in as much as the word would restrain the excess of their pleasures and cares of life ; yea the civil honest men of the world, though they give heaven good words, and can be long more quiet then the former, yet let once their inward corruption be ransacked, or their special evils powerfully unmasked, they will become like horses and mules, they will strike at all that crosseth the praise of their quiet estate. And for temporizers, it is wonderful evident, that in all places they hold it a point of their care, to see that sound preaching be disgraced. For howsoever by God's singular mercy amongst us in this Nation, by the laws of the Kingdom, preaching is both established and protected with honor, yet because in practice people of all degrees tend to liberty, and many great ones like not that preaching that should discover or restrain the grievous excesses of the time: hence it is that such as serve the humors of men, and run in the current of profaneness, do everywhere take all advantages to disgrace painful and godly Preachers and preaching. Besides, such is the hellish spite and rage of Papists and popish persons in all places, that in imitation of their holy father, who is noted to oppose and exalt himself , they, especially the locusts among them are as horses prepared to the battle , as soon as the Gospel begins in any place to be sincerely taught. Lastly, this opposition many times is made by corrupt teachers, men that either are poisoned with unsound opinions, or otherwise be of corrupt and ambitious minds, as Jannes and Jambres resisted Moses, so do these resist the truth , and withstand the words of faithful men, and do much evil , these by cunning craftiness he in wait to deceive . So that there are 12. opposites, that set against the sincerity of the preaching of the Gospel.

Now if any ask how Paul, and so every faithful Minister doth fight against these: I answer, that as the adversaries are diverse, so their sight is diverse also. For against their own flesh they fight, by renouncing the world, and the care or confidence in worldly hopes, making profit and credit stoop to the calling of God.

2. Against the temptations of Satan and the many objections by which he labors to discourage or hinder them, they fight by care, that is, by a daily study, deui • ing how to advantage the good of the Churches, deuoting their best desires for the people's good.

3. They fight by apology and just defense, and so both against corrupt reachers, and the calumnies and slanderous reproaches of the wicked.

4. They fight against the corruptions and abuses of the time, by reproofs and the denunciation of the threatenings of God's word. 5. They wrestle and fight even in prayer to God, and so they fight by complaing against the injuries of wicked men, or else by striving with God himself to overcome him by importunity. 6. They fight even by their sufferings: they win many battles by their very patience, and faith in affliction, by enduring the fight of affliction.

The consideration of this fight, may first awaken careless Ministers, in as much as they proportion out such a course of preaching as they can escape blows, it gives just cause of suspicion that they are combined with the enemy, in that they are let alone and not opposed.

Again, this may both sound an alarm, to all faithful Ministers to arm, and prepare for a fight: and it may comfort them, in that this hath been the case of the best of God's servants. And withal the people may learn how to be affected to their godly Teachers: do your Ministers so many ways labor and strive for you, and shall not you strive for them, by apology, prayer, care, and all ways of just defense?

I would you knew] Q. Why was the Apostle so desirous they should know, his care, patience, fighting &c. for them? Answ. There might be great cause of it. 1. To remove all conceit that he did not respect them. 2. To encourage them to constancy in that doctrine for which he suffered so much. 3. It might arm them with patience to suffer, if they should be called to it, considering his example. 4. That so they might be stirred up the more earnestly to pray for him. In general this shows that it is not enough, that we love one another, but we must manifest it, especially affection between the Minister and his people should not be concealed.

For you and for them of &c. ] There were two sorts of godly men in the Apostles times. 1. such as were converted mediately by the Apostles, in their own persons. 2. such as were converted by others sent of the Apostles. The Apostle here shows he loves these latter as well as the former.

There is a communion with the absent members of Christ, even with such as we never saw in the face, a communion I say in the same head, and in the same spirit, and in the same privileges, of a regenerated life. And we see here we are bound to desire and endeavor the good of the absent Saints as well as the present, we may fight for the absent, by prayer, by apology, by our sufferings, and by using the means of consolation or information, yea herein is a lively trial of our true love, to the brethren, if we can love them we never saw, for the grace of God we hear to be in them.

For them of Laodicea. ] Though there were many Cities of this name, yet I think this is the Laodicea mentioned Revel. 3. If the estate of these Laodiceans be well marked as it is there described, we may observe, That in matters of religion and God's worship, they were neither hot nor cold, That they thought they had as good hearts to God as any, that they were in love with no saving grace, that they were utterly ignorant of the doctrine of their misery, that they would take no pains either about justification or sanctification, &c. yet no doubt God had his remnant among these, Christ was Amen in this Church, he did faithfully perform his promises, and they were such as by a new creation of God were begotten again, even amongst so careless a multitude. The general security of a people, doth not simply dissolve the covenant with a people, and the Gospel is with all care to be taught, though but the tythe of men be wrought upon by it.

And for such as never saw my face. ] Two things may be here further noted.

1. That we have the profit of the prayers and holy endeavors of such as we never saw in the flesh.

2. That it is a great benefit to enjoy the presence, of those that are eminent in God's service, for that is implied in the words. Certainly it is one thing should make us willing to die, because then we shall see the Worthies of the Lord, face to face ; if so much grief, Act. 20. because they should see Paul's face no more, then what joy shall it be when we shall sit down in the kingdom of heaven, with Abraham, Isaac and Jacob.

VERS. 2.

That their hearts might be comforted and they knit together in love, and in all riches of the full assurance of understanding to know the mystery of God even the Father and of Christ.

In the beginning of this verse is contained the second reason, taken from the effects of the Gospel, which are two: the first, consolation, the second, establishment of their hearts in brotherly love; the rest of the words of this verse belongs to the third reason, as shall appear afterward.

This is the fruit of the care and earnest strife of godly Teachers in their painful labors of the gospel, that it breeds much comfort in the hearts of God's people, and likewise greatly confirms them, and settles them in the mutual love one of another: it knits their hearts together. And contrariwise we may generally here note the hurt and mischief that false and corrupt teachers bring upon men. They hinder the consolation of God's people, in that they draw them away from God the fountain of all consolation: and likewise they withdraw them from the society and fellowship with the Saints. But this is but general. I consider distinctly of each of these effects.

That their hearts might be comforted. ]

The people whose hearts are not effectually wrought upon by the gospel, are void of the consolations of God. They are in comfortless distress; a natural heart is a comfortless heart; and they must needs be without comfort, for they are without God and Christ, and the promises, and communion with the godly, which are the wells of comfort: besides by reason of the veil of ignorance, their souls sit in darkness: and what comfort can they have in such a continued spiritual night of darkness? neither will the disorder of their affections, passions or lusts, suffer their hearts to enjoy any true ease or rest, or joy, and how can comfort dwell, where evil angels have their throne? the powers of hell prevail in every child of disobedience: and the joys of the holy Ghost are altogether restrained from them, neither can there arise any true consolation from outward things, for in their own judgments most an end they are at a want of contentment, they are daily fretted with the interruptions befall them: and vanity and vexation of spirit, are the inseparable companions of earthly things, or if they were not, what were the possession of all things, if they be set before the thoughts of death or God's wrath, or the last judgment, or hell? Imagine a man driven out of the light by devils, where he should see nothing but his tormentors, and that he were made to stand upon snares or grennes with iron teeth ready to strike up, and grind him to pieces, and that he had gall poured down to his belly, and an instrument raking in his bowels, and the pains of a traveling woman upon him, and an hideous noise of horror in his ears, and a great giant with a spear, running upon his neck, and a flame burning upon him round about, do you imagine this man could be solaced in this distress, with bringing him staws or trifles to play withal? Alas, alas, this is the estate of every wicked man, if he had eyes to see what belongs unto him, and what is his danger, as these places show, whence these comparisons are taken, Job 18.18.7.8. & 20.24.15. & 15.20.21.26, 30. certainly heaven and earth shall pass away before one jot of these miseries shall be removed out of the way so as they should not fall upon wicked men being impenitent: and alas what then can outward things do unto them? Oh then shall not men be warned and awaken, and stand up from the dead that Christ may give them light? and shall not our bowels turn within us, to think of this comfortless distress of so many thousand souls? And will the rebellious world still rise up against the messengers of God, that give them warning of their miseries? shall he still be made to sin in the word, and be taken in a snare, that reproveth in the gate? Oh the vnexpressible senselessness and slumber that possesseth the hearts of some men! But I come to the second doctrine.

This is a main end of the Gospel to bring men to true consolation and contentment. The Gospel brings joy, because it brings knowledge, which refresheth the mind, as the light doth our senses, it comforts as it reviues God's favor in Christ: how can it be but comfort, when it gives the Spirit, which is the Comforter: and it is a daily refreshing against the guilt of sin and the afflictions of life, it shows mortality and the hope of glory to come; it discovers the mines of treasure that are in God's promises, and it shows us also our right in earthly things, as it is conferred upon us in Christ.

The use is first for confutation, it doth not make men desperate and melancholy: but contrariwise it easeth and solaceth the hearts of men.

2. All that are in any distress either inward or outward, may here be directed whither to go for hearts ease and comfort, viz. to the word, and though any use of the word in sincerity hath much life, yet is the power of the word most available in the sincere preaching of it. In the 19. Psalm, this is one evident fruit of the word, that it rejoiceth the heart: Now if we seriously consider the praises of the word in that place, we shall perceive not only that this truth is maintained, but many objections are answered too: only this we must know, that where the word hath this effect, it must first convert us to God, for to the unregenerate mind, it doth not so work: but where men's hearts are turned to God, it is perfect, it is of excellent and exquisite use, it is good for all occasions, it will direct in all our ways, and comfort in all distresses.

Ob. But may a man trust upon it, if he subject himself to the word, and wait upon God in it, that he shall be directed and comforted?

Sol. Yes, for the testimonies of God are sure, they never fail.

Ob. But might one say, it may be great learned men might find so much good by it, but alas I am unlearned, and simple. Sol. It makes the simple wise. The word can help the unlearned as well as the learned.

Ob. But can it be that the word should fit my turn, to serve for my particular occasions, of need, of direction and comfort? Sol. Yes, the statutes of the Lord are right, and out of the fitness they have to our estates, they greatly rejoice the heart.

Ob. But I am much troubled with evil thoughts, and continual infirmities, and weaknesses, besides many outward faults. Sol. The word of the Lord is pure, it is so by the effect, it will make thee pure, it will purge out those evils, and greatly help thee against these corruptions, that molest, and trouble, and annoy thee.

Ob. But I cannot tell how to do to order my course for hereafter, if I were now comforted. Sol. It gives light to the eyes: it will teach us what to do.

Ob. But yet there are many evils that I am by nature so addicted to, or by custom so entangled in, that I fear God will never take any delight in me &c. Sol. The fear of the Lord is clean: That word of God which tells us how to fear God, is clean by effect, it will pull down and master any sin, and cleanse our hearts and lives of it.

Ob. But how may I know it will work this in me, though others have found it so: because I know not how I shall persevere and hold out?

Sol. The fear of God endures forever, The word I say which works in us the true fear of God, will never cease to be effectual, and there is as much force in it now, as ever was in it. No time can ever wear out the efficacy of God's word in the hearts of such as fear God. If it have wrought the true fear of God in thee, thou mayest be assured thou hast right to the directions and comforts contained in it, and it will still be of force to thee, if thou wait upon God in the true use of it.

Ob. But I see many are otherwise minded, and some teach otherwise.

Sol. Yet the judgments of the Lord are true : God's word must and will stand howsoever we are minded.

Ob. But may a man find help against any sin, from the word, and direction in all things? Sol. Yes, for God's judgments are righteous altogether. They are exactly sufficient, to make a man a godly man, complete in all his ways, and to order him in all that justice he should perform, either towards God or man.

Ob. But might not the hearts of men be delighted with other things, and men's estates made happy with other treasures? Sol. No, it is more to be desired (the word is) then fine gold, yea then much fine gold, sweeter also then honey and the honey comb.

Ob. But if I should devote myself thus to the word, the world would account me a very fool, and that I would grow to strange simplenesse. Sol. By them is thy servant made circumspect. Nothing teacheth men true discretion, but God's word: and if many hearers be not circumspect, tis either because they attend not to the word, or because they are not God's servants.

Ob. But what profit will come of all this? Sol. In the sound practice of the directions of the word there is great reward.

Thirdly, this may comfort God's servants in their choice: they have chosen the better part, in that they have set their hearts upon the word, howsoever the world think of them.

Fourthly, we may here see the state of scorners and contemners of the word, implied: let them mock on, but this they shall have, they shall never taste of the joys of God.

Fifthly, God's servants should be admonished from hence, to express the power of the word in their carriages, that the world might see and know there is wonderful comfort and contentment in following the word.

Lastly, this may serve for the humiliation of all such as have long heard the Gospel, and yet have not gotten any sound contentment.

Now that men may not be mistaken, it will not be amiss to discover the true causes of this want of contentment in many that enjoy the Gospel. It is true that the proper effect of the Gospel is to comfort: but it is true also, that it comforts only God's servants . Again, if men have not mourned for their sins, no wonder though they be not comforted . Besides, many do not lay up the word in their hearts, and then how can it comfort their hearts? We must be a people in whose heart is God's law , if we would feel this inward joy and consolation. Many also are ensnared with gross sin, whereas only the righteous sing and rejoice . Many want assurance, and therefore no wonder though they rejoice not with those unspeakable joys, which are companions of faith and the love of Christ only . Besides, many have but little joy, because they use but little praying: we must pray much if we have our joy full . Further, some through unbelief resist comfort .

There are seven inconveniences of an uncomfortable heart. 1. It is exceeding liable to temptations. 2. It is under the reign of continual unthankfulness. 3. It is easily perplexed with every cross, and turned out of frame and quiet. 4. It is a daily let to the efficacy of all God's ordinances. 5. It is accompanied with strange infirmities, in doing good duties. 6. It is usually barren in the very disposition to do good. 7. It provokes God to anger, Deut. 28.47.

Being knit together in love. ]

Love is in God, in Christ, in Angels, in Saints glorified, in godly men converted, and in carnal men also. In the Trinity it is infinite, in Christ without measure, in Angels and men glorified perfect, but measured, in godly men on earth imperfect, but holy; in carnal men unholy, yet natural; in the other creatures without reason by instinct.

It is a religious and holy love amongst the members of Christ is here meant.

The author and fountain of this love is God, 2. Cor. 13.11. The bond internal is the spirit, external is the Gospel: the subject or seat of it is the heart, yet not every heart, but a pure heart, 1. Tim. 1.5. The effects are a heavenly comfort in the Gospel, with all the fruits of it.

If thou ask whom thou must especially love; I answer, the Saints, that is, such as thou seest to strive after holiness of life, making conscience of their ways. These and all these are to be loved.

Neither will bare affection to them serve, but thou must seek to have fellowship with them in the Gospel, Phil. 1.5. and 2.1. If thy love to God's children be right, 1. it is diligent , 2. in things indifferent it doth not willingly offend , 3. it will cover a multitude of sins , and it will forgive great offenses upon repentance , 4. it is compassionate and liberal , lastly, it hath the properties mentioned 1. Cor. 13.4.5.6.7.

That this holy and religious love might be preserved amongst Christians, diverse rules must be observed. 1. Men must not so much respect their own earthly things . 2. Men should labor with all meekness for union in judgment, without all contention and vain glory . 3. Men must take heed of rejoicing in the evils one of another . 4. Men must get more patience to suffer longer, and upon more occasion . 5. We should with all possible care endeavor to increase in knowledge, and sense of God's love, for that inflames to the love one of another . 6. We must study to be quiet, and meddle with our own business . Lastly, we must much and often think of our living together in heaven, for the hope of heaven and the love of the Saints are companions.

Yet that we may not mistake, there are diverse sorts of people with whom we may not hold open and professed love, and union, and amity, and society. 1. With such as are open enemies to the truth, by Infidelity or Idolatry . 2. With men that live in notorious wickedness and profaneness, such as are Atheists, swearers, drunkards, adulterers, Usurers, &c. 3. With scandalous brethren, that make shows of religion, and yet are leand in conversation . 4. With corrupt teachers and seducers, that would draw men from the sincerity that is in Christ, and speak evil of the way of righteousness . 5. With those members of the Synagogue of Satan, whose tongues are set on fire with the fire of hell, in respect of slandering and disgracing such as truly fear God . 6. With such professors of religion that live idly, and in that respect walk inordinately, and will not be reclaimed, but in that respect live offensively . 7. With such as openly refuse to obey the sayings and censures of God's servants .

As the knitting together of God's people is wonderful comfortable, and a gracious effect of the Gospel: so to disturb the love and unity of the Church and people of God, is most execrable and abominable. It is a grievous sin to disquiet and disioine God's servants. Now if we observe in our own times who they are that are disturbers of the Church and the holy unity amongst true Christians, we shall find four sorts of men may be justly taxed with this grievous fault. 1. Papists and half-Papists, these in all places labor to hinder the progress of the Gospel, and the unity of the Church. 2. Ambitious temporizers: Diotrephes had his hand deep in this sin. Too many there are that scarce know any readier way to cover their damned Simoniacal practices, and to advance their own aspiring ends, then to blaze and enlarge, and with bitter exaspirations to proclaim that heavy rent and dissent of opinion, that hath divided the sons of the same mother. 3. Men of flagitious and wicked life: for wicked men disturb God's Church, both by their sins vexing the righteous, and by their railing opposing the truth, and cause God by his judgment to afflict his own Israel. 4. Sectaries and humorous persons, that out of their hellish pride, despise all the assemblies of God's people, because they favor not their fantastical projects. These many of them divide from us both in Church and habitation.

Thus of the affection it self. But I must more specially yet consider of the manner in the word knit together.

Knit together. ] The original word, when it is taken properly, it signifies to set in a frame of building, but usually it is taken in the New Testament in a borrowed sense: sometimes it is to demonstrate a thing by evident testimony , sometimes to assure , sometimes to instruct , but most frequently to knit together as the members are knit in a body ; and so it may well be taken here: and so we are considered as joined together in the mystical body of Christ. And we may hence observe, 1. That our union one with another must be sanctified in one head; if we be not joined to Christ, we do in vain plead our love to men. 2. Our affections must carry us to a thirst and constant desire to procure the good of the body; the body of Christ must be dearer to us then our particular good. 3. That we must respect all that fear God, and not contemn the meanest Christian. We are knit to the whole body, and not to someone member only.

Thus of the second reason, viz. from the effect of the Gospel.

And unto all riches of the full assurance of understanding. ]

The third and last reason is taken from the adjuncts of the Gospel, which do more and more appear, by the power of it, in the pains of God's faithful servants: and these are three; 1. certainty, 2. sublimity, 3. perfection. The first is in these words.

The Gospel is certain two ways: 1. in it self, 2. in the infallibility and steadfastness of the persuasion of the elect. In it self the Apostle had good reason to say so; for it was no new device lately broached, but long before from the beginning propounded to God's servants, and confirmed in all ages by the Prophets, &c. But in this place it is considered in the certainty of the persuasion of the godly, by faith laying hold upon it and believing it. Thi • he expresseth in the word full assurance or plerophorie. The fullness of a Christian is either general or special: the general is that fullness which every member hath in Christ their head, and by influence from him. The special is that fullness wherein some members excel. Thus some are full of the spirit , of love , of joy , some in obedience and goodworkes , some in faith and know • ledge. So Rom. 15.14. So here.

Quest. But is full assurance essential unto true faith? Answ. Some seem to say so: but I see no reason so to think. And experience shows us many worth • e in the praises of the Gospel, and yet have not gotten full assurance. Full assurance is in the greatest faith, but faith may be true in the least measure, though it be not so confirmed: it is essential to a strong faith, not to a little faith.

Quest. May this plerophorie or full assurance be had in this life? Answ. It may without all doubt, as these Scriptures evidently prove, 1. Thessal. 1.5. Heb. 6.11. and 10.22. Rom. 4.21.

Quest. But are we bound to labor for this full assurance? Answ. We are, Heb. 10. he saith, let us draw near in the full assurance of faith : and in the sixth chapter they are exhorted to show their diligence unto the full assurance of hope to the end We make no question but we ought to make sure our houses and lands, &c. and shall life and happiness lie vnassured?

There are 7. things wherein this assurance hath been employed. 1. There is a full assurance of the things done by Christ, mentioned Luk. 1.1. 2. There is a full assurance required in the knowledge of our liberty in things indifferent . 3. There is a full assurance requisite unto the persuasion of the truth of their ministries to whom we subject our souls, as the original word imports, 2. Tim. 4.5.17. 4. We must be fully assured of the doctrine of the Religion that we profess. 5. There is a full assurance of the hope of a better life . 6. There is a full assurance sometimes in special and particular persons, as that to Abraham about his son, Rom. 4.21. Lastly, there is a full assurance of faith in God's favor, upon the warrant of God's word and spirit. This is chiefly to be labored for.

Now there are seven properties or signs of a plerophorie or full assurance of faith. 1. It will receive the word in affliction with much joy . 2. It will not be carried about with every wind of doctrine . 3. It is industrious and laborious in the duties of love to God's children . 4. It is unrebukable and full of innocence and integrity of life: it cannot possibly stand with any presumptuous sin . 5. It will give glory to God against all sense and reason . 6. It mortifies and extinguisheth all headstrong affections . 7. It is carried with full sails unto holy duties (for so the word signifies) and is fruitful in good works. 8. It is able to admonish .

If we would obtain this plerophorie, we must be much in hearing and prayer, for they do both exceedingly settle faith: especially we must attend much unto the promises of God, and the testimony of the spirit of adoption: and we must get calm and quiet affections, we must grow in grace, and strive to be strengthened in the inner man. But especially we must beg it often of God by prayer, and strive against hardness of heart, and unbelief, carefully discerning and re • ecting the objections of Satan and the flesh, consulting daily with such as have the oversight of our souls.

The consideration hereof may both confute the Papists, that plead so earnestly against the assurance of faith, and it may serve also to scourge the wanton distempers of carnal Protestants, that against a principle of their own Religion, will so commonly disgrace the assurance of faith, by saying men cannot be so certain of their own salvation. And it may excite all that fear God to labor after it, and the rather considering the worth of it, as the word riches of full assurance imports.

Riches of full assurance ] There are two sorts of rich men: there is a worldly rich man, and a spiritual rich man. Now our spiritual riches lie, 1. in the word of Christ dwelling in us , 2. in the spirit of Christ , 3. in works of mercy and liberality , 4. in sufferings and patience, 5. in prayers , 6. in good works , 7. in utterance and all holy knowledge ; lastly, it lies in our faith : and so the more full assurance we have, the more rich we are. Now this in general may inform how to conceive of rich men, and who are to be accounted indeed great rich men; and it may lesson worldly rich men not to swell in the thoughts of their greatness, but rather rejoice • hat God hath made them low: and withal it should teach them to think more highly of poor Christians, that have the true grace of Christ, whom God hath enriched with faith and holy graces of his spirit.

Worthily is full assurance of faith called riches, for it doth all that riches can do unto men. It comforts the heart, it defends from dangers, much better then outward riches can, for the just live by their faith. It gains the godly more true reputation, then houses or land or money could do. It abounds more to spiritual mercy and well-doing with more sufficiency then outward riches can, and it buys for the soul all necessaries: it is unto God's servants according to their faith, and unto faith all things are possible : yea it doth that that all the riches in the world cannot do, for it will settle a man's heart against all earthly mutations, yea it will make a man stand undaunted against the rage of tyrants, yea of death it self; yea in somesense, it will fence a man against the weapons of God himself: though God kill Job in the battle, yet he will not let go his hold, but he will still trust in him, yea the Lord is pleased many time • to yield the victory to the wrestlings of faith, and accounts it no disparagement to be overcome of the faith of his servants, and to let them bind his hands, that he should not do, what otherwise he might and would have done: how can it be but great riches, when it brings a man the assured pardon of all his offenses? and how doth it establish the heart of a man in his religion, more then ten thousand arguments or volumes of controversies?

Thus of the adjunct certainty; the sublimity of the Gospel follows.

To the acknowledgment of the mystery of God, even the Father and of Christ ]

The Gospel is a divine mystery, both for the admirable depth of it, for it is a secret only God can reveal, and for the excellency of the subject it intreats of, which is God the Father and Christ.

How the Gospel is a mystery, and to whom, hath been shown in the former chapter: only let us from the repetition of it here, be confirmed in this, never to trust the judgment of carnal persons, in matters of godliness and salvation, for they pronounce of things they never e • fectually understand, they cannot perceive the things of God; and withal we should be excited to a daily care of faith, for reason will not reach here.

Further we may here observe, That when the Lord doth reveal this mystery unto us, we must not only believe it, but we must acknowledge it, even by an outward profession of our faith in Christ, and our consecration of our selves, to the worship and knowledge of God. The world wonderful hardly brooks acknowledgment: most men ask what needs this profession? they will not understand that we must bear about, and hold out the light of the truth received, laboring to win glory to God by the power of confession and obedience.

Of God even the Father and of Christ. ] Divers things may be from these words particularly observed.

1. We may see here the glory of the Gospel, and the studies of Christians, they have the only excellent subject in the world: other sciences consider of the creature, but Theology of the Creator.

2. Here is a plain proof of the divine nature of Christ, for God is said to be the Father or Christ.

3. From coherence we may know, that as men grow in faith and love, so they will be more and more settled in the doctrine of the persons of the Trinity, tis such a mystery as is revealed by degrees, as holiness and other saving knowledge, increase in us.

4. That we never rightly know God till we know Christ, Matth. 11.27. 1. John. 2.23.

5. We may hence observe the misery of all unregenerate men, they neither know God nor Christ aright.

6. That howsoever we be ignorant in many other knowledges and that of matters of religion too, yet it is a glorious riches to know God to be our father in Christ, and to be fully assured of God's love in Christ.

VERS. 3.

In whom are hid all the treasures of wisdom and knowledge.

In whom] In quo, is referred either to Christ or the Gospel, it is true either way: or rather both are conjoined together in one sense; In Christ who is the subject of the Gospel, is all treasures &c, or in the Gospel as it intreats of Christ, is all treasures &c, so that these words contain a third adjunct of the Gospel, and that is singular perfection of wisdom.

Note here with what feeling the Apostle speaks, when he falls upon the mention of Christ, and the Gospel: he abounds in powerful affections and admirations of these things, which may wonderfully abase and humble us, for our barrenness both in thoughts and affections, and words, when we have to deal with the things that belong to the kingdom of God.

Again, if there be any such treasures in Christ and the Gospel, we may conclude it is not in vain to devote our selves to the knowledge of Christ in the Gospel, though it cost us never so much pains or care or cost, and though we be never so much opposed by the flesh and the world.

Further, we need not doubt but that all things needful to salvation and happiness, are contained in the word, here are treasures of wisdom and knowledge, we need no traditions nor inventions of men, nor decrees of Popes &c.

The vbiquitaries abuse this place to prove, a real communication, of the properties of the divine nature to the human. Now for answer to their cavil, diverse things may be propounded.

1. If the words be understood of the Gospel, then their conceit wholly falls to the ground. 2. If they be understood of Christ, yet there is no necessity to understand them, as these treasures are in Christ himself only, but as they are in his members by communication. 3. If as it is in him, yet it is not necessary to understand it of all knowledge in general, but of that which is needful for the salvation of the elect. 4. If of all knowledge, yet the Apostle saith not that it is in the soul of Christ, but in Christ. 5. If in the soul, what wisdom? not increate and infinite, but created wisdom.

Thus in general.

In whom ] Wisdom and knowledge are in Christ, in Angels, in men, but differently: in Christ, by union, in Angels, by vision, in men, by revelation. There are diverse gifts conferred upon the human nature of Christ, the gift of personal union, the gift of office of mediator, and head of the Church, the gift of adoration, with his divine nature, and the gifts they call habitual, which above the measure of men or angels are conferred upon him.

Which may comfort us against all our defects in our selves, for though we have so many wants, yet we have an head in whom we have all fullness, and it should be our course to make use of this doctrine, by stirring up our selves daily to lay hold upon Christ for the supply of our wants out of the riches of his grace.

Are hidden ] The admirable excellencies of wisdom and knowledge in Christ are said to be hidden, 1. In respect of our apprehensions, because we can never reach to the depth of them, 2. In respect of the cross, that followed Christ and his members: for the cross like a veil obscured the glory of Christ's perfections, both in himself, and the communication of his gifts to his members.

And may not this teach us singleness of heart, and humility, even more to seek to be good then to seem to be so? Christ was contented his treasures should be hidden, and shall we fret our selves when our drops of grace are not admired? shall it not be enough to us that we shall appear in glory, when his glory shall be revealed?

All treasures ] Wisdom and knowledge in Christ is called treasures, not for the quantity only, but for the worth also, for grace and knowledge are the best treasures.

Which may show the misery of all wicked persons, for in as much as they are not of Christ, they are destitute of the treasures of God: and contrariwise, they are most happy that have Christ, for in him they find all true treasure & riches, he cannot be poor that hath Christ, nor can he be rich that wants Christ.

Quest. But what is the cause that so many Christians want treasures, and yet profess Christ?

Answ. Either they want workmen, to dignity for the mine, through want of Preachers: or else they dignity for this treasure in a wrong earth, by seeking it, but not in the Scriptures: or else men know not the mine, when they find it: or else they let the earth fall upon their work, after they have begun, through negligence in sleightlie working in their entrance.

Of knowledge and wisdom. ] The different terms may note but the same knowledge in Christ, but for our capacities varied: It is true that there is in Christ a most admirable perfection, both of the knowledge of contemplation, and of the wisdom and discretion of working and practice, and thus it was in him, in his own obedience, and is still by participation to his members to make them wise and discreet, as well as full of understanding and judgment: sure it is that Christ would be rich unto us, in the gift of holy discretion, as well as in the gift of holy understanding, if we would seek it of him, for he is made unto us of God wisdom , neither can true wisdom be found in any men under the sun, that have not the true grace of Christ, neither can any Christian be found without the grounds of heavenly wisdom, such wisdom I mean as none of the wisest men in the world could ever attain, for though it be true, that there may be and are many deficiencies in such as otherwise truly fear God, yet if the best wisdom be inquired after, the meanest and simplest Christian doth exceed the greatest and exactest politician, or disputer of this world. For what wisdom can it be for a man to have excelling skill to know the secrets of nature, or the order of civil affairs, or the ways to advance his own outward estate, and yet know no certain and safe way how to save his own soul?

VERS. 4.

And this I say lest any should beguile you with enticing words.

Whereas the Colossians might ask, why the Apostle is so large in urging them to constancy, he shows in this verse, that it is to prevent the enticements of seducers.

1. It is the duty of every Minister to labor by all possible means, to preserve his people, that they be not beguiled: tis not enough to teach them true doctrine, but they must be watchful, that neither Satan nor evil men infect and corrupt them.

2. It is the usual practice of the devil, when the word hath wrought with any power in any place, to assay by all means, to draw away and deceive the minds of the people: let men look to themselves, and not live securely, for certainly the devil will attempt them with all cunning and fraud.

3. If these words be compared with the Apostles exhortation in the 23 verse, of the former chapter, it will appear manifestly, that one reason why many are deceived, is their unsettledness, in the doctrine of faith and hope: if they had been established in their assurance of God's favor in Christ, and and the hope brought by the Gospel, they could not have been so deceived, and beguiled, or not so easily.

4. The way by which men are in points of religion deceived, is not by apparent falsehoods, but by probabilities of truth: the Apostle calls them paralogismes, of pithanologie. Pithanalogie, which the Apostle condemns is a speech fitted of purpose, by the abuse of Rhetoric, to entice and by tickling the affections of men, to please and seduce; and herein properly lies the abuses of Logic or Rhetoric in matters of Divinity, when out of affection, & some subtle purpose to deceive, vain and false arguments are varnished and coloured over, and made probable to the minds of the simple: yea though the matter taught be sometimes truth, yet many minds are beguiled, from the power and profit of it, by placing their respects and affections, upon the wisdom of the words and the affected artificial frame: otherwise there is singular use both of Logic and Rhetoric, when they are applied to set out the wisdom of God in his word, unfolding the hidden depths of the power of the word of God: the very preaching of the Gospel is exceeding effectual, when without affectation, men use their art, to express the native force and life of the words of the holy Ghost in scripture: but the chief thing in general, is for us hence to learn, that heresy and error, was never so unclothed, but it was presented to the world with great colors and probabilities; many simple people wonder that Papists or Brownists should be able to say so much for their idolatry or schism: but we must know, that any heretics that ever were, have brought great probabilities for their heresies as well as they. The devil were wonderful simple, if he should think, to bewitch men so far, as to believe with any confidence, things that had manifest apparance of falsehood, that cannot be. Thus in general.

Now in particular, concerning the corrupting or deceiving of the souls of men, we may consider three things. 1. The miserable estate of the soul, that is deceived, or beguiled, or corrupted. 2. How the soul is corrupted. 3. The means to prevent it.

For the first, look what the carcase is when it is putrefied, such is the soul when it is corrupted, it is spiritually loath some, and wonderfully unpleasing unto God, and cast out of his sight: and the more is the misery of such souls, because to plead that they were deceived, will not serve turn; we may deceive or be deceived, but God will not be mocked.

For the second, if we ask by whom or how the soul is deceived or corrupted? It is to be answered generally, we must take notice of it to beware: the two great deceivers, are the devil and Antichrist . It is true that by the malice of Satan, and frowardness of wicked men, God's faithful servants are everywhere called deceivers . They that most labor to preserve men's souls from corrupting, are most charged with seducing; but these are so called and are not.

The most ordinary deceivers, are 1. carnal friends, 2. the profits and pleasures of life, 3. evil company, this corrupts like leaven, 4. carnal reason, 5. sin , 6. but especially corrupt and false teachers .

Thirdly, if we would not be beguilde and deceived, we must look to three things, 1. we must get a steadfast faith in Jesus Christ, plerophorie or full assurance of God's favor is a wonderful preservative against corruption of doctrine or life. 2. we must constantly cleave to the means, unto which God hath given testimony by the power of his presence, and blessing; we should get under the shelter of a powerful ministry, and this will be a rock of defense. 3. we must preserve uprightness of life, and our care of innocence in what we know to be required: contrariwise, so long as we are unsettled, and want assurance, especially if we live not under the power of the word, we are in continual danger to be drawn away: and so it is with us too, if we fall unto the love of any sin, of knowledge; for corruption of life is many times scourged with corruption of doctrine and opinions.

But if we would have more abundant caution for our preservation, then I will follow the similitude of beguiling amongst men, from whence by comparison, we may learn many things, for our caution and observation.

Men that would thrive in their estates, and would not be beguiled in the world or wronged, observe most an end, these rules. 1. They will buy such things as are durable, not toys or trifles: so should we, we should set our hearts upon eternal things, and not mind earthly things, which will last but for a short time, and when death comes, if we trust upon earthly things, we shall find our selves deceived. 2. They will know their commodities themselves that they sell or buy: so should we both for the sins we would part with, and the opinions, or duties, we would purchase. 3. They will know the persons, with whom they deal: so should we try the spirits. 4. They will have all the security may be had: so should we see all warranted by the scriptures, for other security we cannot have put in that is sufficient: if the devil or the world or corrupt teachers, tempt and entice us, we must put them to it, to put us in security from the scriptures, which because they cannot do, we must wisely reject them. 5. Men that deal for much, are glad to seek the protection of some great men: so should we seek the protection of the great God. 6. If men doubt in anything about their estate, they will presently consult with their friends, and in difficult cases they will have opinions of Lawyers too: so should we do if we would have our states safe, we must propound our doubts one to another, especially to our Teachers, that they may resolve us out of the word of God.

VERS. 5.

For though I be absent in the flesh, yet am I with you in the spirit, rejoicing and beholding your order, and the steadfastness of your faith in Christ.

These words depend upon the former, as the answer of two objections; First they might say, How doth he know our estates? to which he answers in the first words, That though it were true, that he were absent, in respect of the flesh, yet it was also true, that he was present in the spirit, both in that his affection, carried him to a daily thought of them, and so to a willingness upon all occasions to take notice of their estate: and besides, as some think, he was acquainted with their estate extraordinarily, by revelation of the spirit. And thus also he secretly gives them notice to look to their ways: for he takes notice of all that passed amongst them. How careful should we be in all our courses, as well as they? For we have the spirit of God in us, and the people of God round about us. Here also Ministers may take notice of their duties: their spirits should cleave to their people, and their daily thoughts and cares should run upon them, they should still observe them, and watch over them in the Lord.

Ob. 2. But might someone say, Is it charity in the Apostle, being thus ab • sent, to entertain surmises and hard thoughts of us, as if we were falling away, &c. Now to this he answers, that though he wrote this to exhort them and to warn them, yet he did greatly rejoice to know so much as he did of their order of life, and steadfastness of faith. Many are so diseased, that they think, if a man reprove them or admonish them, that then he hates them altogether, and likes nothing in them: but the Apostle to prevent that, acknowledgeth the praise of their life and faith. A holy mind can rejoice in the good things of those he warneth or reproveth.

Your orders ] Order hath original in God, he is the God of order , a all disorder and confusion is of the devil. Order is that wonderfully commends whatsoever it is in. There is a kind of seed of order sown in the creatures. This order in man is their eutaxie or well disposing of themselves.

The Apostle might commend their order generally, both in relation to the common-wealth, and to the Church, and in their families, as also in their particular conversation.

That there might be order in Common-wealths, God hath set man in au • thoritie, (for by him Kings reign and have their power ) and hath communi • cated a part of the honor of his own divine laws to their civil laws, viz. That they should bind men's consciences so far as they are not disagreeing from his word. Besides, he hath recorded threatenings against the disobedient, and acknowledgeth Magistrates to bear his image, to be as it were God's by representation, and he guides them by his spirit for the time, many times qualifying them with gifts, and guiding their mouths in judgment, (for a •• uine sentence in the mouth of a King) yea he himself drew a plat-form of rules for Common-weals, to give them a taste of government.

Now that men may attain to this Eutaxie and good order in Common-weals, they must read the law of God, and let that be a general guide to them, and they must propound sanctity as well as felicity as the end of their government; and in calling to office, they must be careful not to set the feet where the head should be, but to choose men that fear God and hate covetousness, and are men of courage. The fear of God and courage is wonderfully wanting in all sorts of Magistrates. And as for courage, in respect of the people, what are they the better if they have a good man, that will do no good, then if they had evil men, that would do no evil? Yet in truth Magistrates, whether good or evil men, do much evil by suffering evil to be unpunished. But to return to the point, Magistrates that would preserve order, must give good example themselves, and mend the disorders of their own households, and bring such a sympathy and love of the people, as they should both preserve their authority, and yet remember that they rule their brethren. And in their government they cannot observe order, unless they punish vice as well as command or provide for virtue and wealth. Besides, they must take away the persons or places that are occasions of disorder, and they must charge and remunerate as well as punish. Finally, the people out of the obligation of conscience must strive to live in order, with reverence and fear yielding ready obedience and furtherance to those that are placed in authority over them.

There is order also in the Church: and thus there is order, in doctrine, for milk must be propounded before strong meat, or with sufficient reference to the parties to be taught. There is order also to be observed in the time, places, and manner of celebration of God's worship. There is order also to be respected in the use of things ecclesiastically indifferent. There is order in the subordination of persons, in the ministry, some to rule, some to teach, some to exhort, some to distribute. There is order also to be observed in the discipline of the Church, proceeding by degrees with offenders, so long as they are cureable.

Neither may our families be without order; order I say, not only in the duties that concern the maintenance of the family, but also in the exercises that concern religion and the service of God in the family. In families there must be a care also of reformation: especially that openly profane persons, only for temporal advantage, be not retained or admitted there. In the family also there must be a daily exercise of patience, humility, knowledge, and all other Christian graces, that concern mutual edification. What should I say? There is a mutual relation in all the members of the family one to another, and the discharge of their several duties one to another is charged with a daily care of order.

But I think the Apostle commends the order of holy life unto which every Christian is bound. It is certain we can never soundly proceed in godliness without a care of a settled frame and order of living. We may not live at a venture in religion. It is not enough to do good now or then, by flashes. There is an order in holy conversation. We must walk by rule . There is an holy disposing of our ways required . It is required of us that we should ponder the paths of our feet . We must order our affairs with discretion . This is called the way of prudence or understanding. There is a guiding of our feet unto the ways of peace . It is a wonderful curse to be left to our security to walk in dark and uncertain ways: and contrariwise the vision of the salvation of God is promised to such as dispose of their ways aright . And to be careful o • an orderly course of life, is to keep our souls , and peace shall be unto such. But alas, men have corrupted their ways, and their understandings are darkened, and they are strangers from the life of God : neither will men cease from their rebellious ways. The ciuillest men walk after the way of their own hearts, yea the most men hate those that are right in their ways, and are like Dan, that would bite the heels of such as endeavor to walk in sincerity. Some hypocrites there are that will know the way of the Lord, and ask of him the ordinance of justice, as if they would be careful to please God; but alas they were never washed from their old sins, and they quickly return with the dog to their vomit, and corrupt their ways, being of purpose set on by the devil, to make a clamorous profession, that so their fall might more dishonor the glory of an exact and circumspect conversation. Alas, what should I say? There is wonderful want of order in the very lives of God's children. Scarce the tithe of professors of sincerity of the Gospel, that have gathered a catalogue of holy duties, and observed out of the word that frame and order of settled holy conversation.

There are 10. helps of order in holy life: 1. knowledge, 2. uprightness, that is, an unfeigned resolution to show respect to all God's Commandments; 3. constant diligence, 4. watchfulness, 5. contemplation or meditation, 6. prayer, 7. reading the word daily, 8. frequent hearing of the Gospel preached in the power of it, 9. a tender conscience, 10. society and fellowship with gracious Christians in the Gospel.

There are many impediments of an orderly conversation: 1. Men are not reconciled to God, and so not being in Christ, they receive not influence of grace from Christ to enable them to walk in an holy course. 2. In others tis negligent mortification; the stain of former sins being not washed away, there remains in them an ill disposition to sin. 3. Many are ensnared with evil opinions, either in doctrine, (and so error of life is the scourge of error in opinion) or else about practice, as that such strictness is not required, or it is impossible, or none do live so. 4. Many know not what order to appoint unto themselves. 5. Many are confirmed in a heart accustomed to evil, and they love someone sin, wherein they especially break order. 6. Satan strives above all things to keep men in a dead sleep, that they might not awake to live righteously, or express the power of godliness. 7. Many are so set in the way of the ungodly, that their very evil society chains them down to a necessity of dissoluteness. 8. Many are put out of all order by their daily distempers and disorders in their families. Lastly, some fail and fall through very discouragement, received either from opposition, or contempt, or scandal.

Now if any be desirous to know in general what he should do to bring his life into order, I shall profitably advise five things: First, that he do resolutely withdraw himself from the sins of the times, and keep himself unspotted of the world, in respect of them. Now the sins of the times are apparent, pride of life, contempt of the Gospel, coldness in faith and religion, swearing, profanation of the holy Sabbath, domestical irreligiousnesse, contention, usury, whoredom, drunkenness, and drinkings, oppression and speaking evil of the good way. Secondly, that he observe the more usual corruptions of the calling of life he lives in, and with all heedfulness shun them, whether he be Magistrate, Minister, or private person. Thirdly, that he especially strive against and subdue the evils that by nature he is most prone unto. Fourthly, he shall do wonderfully profitably, if he would get a catalogue of duties out of the whole law, that directly concern himself in particular, which is very easy (especially by the help of some that are experienced) to bedistinctly gathered, laboring to show all good faithfulness in duties of piety as well as righteousness, and to strive for inward piety as well as outward, resolving to continue, as well as once to begin. Hence it is, if we mark it, that the holy Ghost in diverse Scriptures draws for the people of those times diverse catalogues, either of grace which specially tended to their praise, or of duties that most fitted their state, or of sins that they must most carefully avoid, as being most commonly committed: yea it could not but be of excellent use, if we did task our selves to the more strict observation of some of those catalogues, either of grace, or sins, or duties, as we might perceive they most fitted us.

But if ever we would go about the order of our lives, we must in general 1. labor to weaken the love of earthly things. 2. We must resolve to keep our hearts with all diligence, I mean we must with all care and conscience strive against inward sins. 3. We must put on a mind to live by faith, whatsoever befall us. 4. If we fall, we would speedily recover our selves by confession and prayer, and not accustom our selves to sins either of omission or commission.

Upon the consideration of all this, what should we do, but even pray the Lord that he would make his way plain before our face, and direct the works of our hands and hold up our goings in his paths , that our steps do not slide? And to this end we should everyone be peecing and amending his ways, making his paths straight, being ashamed and confounded for all the disorder of our lives past. But if thou go about this, be not 〈 in non-Latin alphabet 〉 , a man that hath two hearts, for then thou wilt be unstable in all thy ways; either go about it with all thy heart, or else let it alone. What shall I say but this, let us all learn the way of God more perfectly.

Thus of order.

The second thing he commends is their faith, which he praiseth for the steadfastness of it.

The steadfastness of their faith. ] Concerning steadfastness of faith, I propound five things to be considered of. 1. That it may be had, and ought to be sought. 2. What the nature and properties of it are. 3. What is the cause why the faith of many is not steadfast. 4. What we must do to attain it. And lastly concerning unsteadfast faith.

For the first, that it may be had, is manifest: for God that giveth the earnest of his spirit, and sealeth and annointeth us in Christ, doth stablish us in him . There is a sure foundation of God , upon which we may found our affiance. And God willing more abundantly to show unto the heirs of promise the immutability of his counsel, interposed himself by an oath to confirm his promise, that by two immutable things, in which it was impossible for God to lie, we might have strong consolation, which sly for refuge to lay hold upon the hope set before us: which hope we have as an anchour of the soul both sure and steadfast . And we are commanded to resist steadfast in the faith . And wavering is secretly threatened and disgraced by the Apostle James, after he had charged that we should pray in faith without wavering .

Now for the second, there are many excellent properties and praises in a steadfast faith: for a man that is indeed settled and steadfast in his faith, knows both the truth and the worth of the love of Christ ; he is able to contemn and deny the allurements, examples, customs, and glory of this world ; he can bear adversity with singular firmness of heart, without hasting to evil means , or limiting God for the manner, or time, or instruments of deliverance; he can stand in the combat against frequent and fiery temptations, and go away without prevailing infection; he can believe without feelings . The promises of God are not yea and nay , but always a sure word and undoubted. He hath a kind of habitual peace and contentation in his conscience, with easeful delights and refreshings in the joys of God's favor. He hath a kind of spiritual boldness and confidence when he approacheth to God and the throne of his grace. Lastly, he can look upon death and judgment, with desire to be dissolved.

And for the third thing, the reasons why many men show not this vnmoueablenesse, and steadfastness, are diverse: some have not faith at all , some have not a true justifying faith, but either rest upon common hope, or an historical or temporary faith. In many the presumption of certainty doth hinder steadfastness it self. Some want powerful means, that should establish them; and some having the public means, are justly blasted in their faith because of their daily neglect of the private means. And this reason may be given also why some of the better sort are not yet stablished, namely because they are so hardly excited and persuaded seriously to try their own estates, by the signs of God's favor, and marks of salvation. And for the worser sort, they shun trial, because they know before hand their state is not good, and besides they live in someone master sin or other, which they cannot be persuaded to forsake, and therefore resolve at least for a time to live at a venture, and refer all to the unknown mercy of God.

4. If we would be established in believing, 1. we must be much in the meditation of the promises of God. 2. we must be much in prayer, and the acknowledgment of secret sins, observing the comforts of God's presence, and keeping a record of the wonders of his presence, and striving to retain constantly the assurance, we sometimes feel in prayer. 3. we must cast about, how to be more profitable in well doing: An orderly life, especially fruitfulness in our places, doth marvelously though secretly, establish and settle a man's heart in faith 1. Cor. 15.58. whereas it is almost impossible, that a barren life should have much steadfastness, of assurance; again, would we yet further know, how it comes to pass, that some men get such a steadfastness above many others? Observe then and you shall find, that when they find the pearls of grace, and the means, they will sell all to buy them: Now the love to the means, is like death or Jealousy, that cannot be resisted, there is in them a constant coveting of the best things, with a true hunger and thirst after them, and if they offend God they cannot be quiet, till they return and confess their sin, and get favor: they will not live days and weeks in a voluntary neglect of communion with God, and therefore reap this vnmoueablenesse, as the fruit of their daily conversing with God.

Thus of steadfastness in it self.

Now in the contrary, concerning an unsteadfast faith, I propound two things to be considered, 1. The effects or consequences, and concomitants of it: And then the kinds of unsettled faith.

Not Scripture only, but usual experience show the many inconveniences that attend such as are not stablished in the faith.

1. They want the many comforts, the steadfast faith feeleth. 2. They are disquieted with every cross. 3. They are tost with the wind of contrary doctrine, yea the very truth is sometimes yea with them, and sometimes nay: sometimes, they are persuaded, and sometimes, they are not. 4. They find a secret shunning of the ordinances of God, when any approach should be made unto God. 5. The fear of death is almost inseparable. 6. They are sometimes frighted with fears of perseverance, besides their daily danger to be foiled, by the baits of Satan and the world.

Unsteadfastness may be considered three ways. 1. as faith is weak. 2. as faith is weakened. 3. as steadfastness is lost.

For the first, in the first conversion of a man unto God, while they lie yet in the cradle of godliness, They are assailed with much doubting and many fears, &c.

Quest. But what might someone say, How can faith then be discerned in the midst of so many doubts and fears? Answ. The truth of their faith and grace appears, 1. By their earnest and constant desire of God's favor. 2. By the tenderness of the conscience in all their actions, and their daily fear of sinning. 3. By their frequent complaints of unbelief, and secret mourning for it. 4. By the lowliness of their carriage, even towards the meaner sort of those that truly fear God. 5. By their desire after the sincere milk of the word. Lastly, by their endeavor to walk inoffensiuely.

Quest. But seeing their faith is true, what is the cause of the unsettledness of it? Answ. They are unsettled, partly because they have yet but a small measure of saving knowledge: and partly because they discern not the consolations, offered to them: and partly for want of application of particular promises, that belong unto them: and sometimes it is for want of some of the means: and in some it is, because they see a greater power in some of their corruptions, then they think can stand with true grace.

Now for the remedies of this unsettledness; This weak faith will grow settled more and more, if they continue upright in the use of the means, especially as their reformation and victory over sin increaseth, and as they grow more and more confirmed in the divorce from the world, and carnal company, and they grow more expert in the word of righteousness, especially after the Lord hath refreshed them, with the frequent comforts of his promises, and presence, besides conversing with the faithful and established Christians: And all this the sooner, if they do propound their doubts, and by asking the way, seek daily direction, especially if they resign over their souls to the ministry of some faithful and merciful man of God, who as a nurse shall daily feed them, with distinct and particular counsel and comfort.

Thus of the unsteadfastness that accompanieth faith weak.

Now there is an unsteadfastness accompanieth faith weakened, that is such a faith as was sometimes stronger; For the clearer understanding hereof, I consider three things. 1. The causes of this weakness of faith. 2. The signs to discern it. 3. The remedies.

There may be diverse causes or means to weaken strong faith. 1. Loss of means. 2. secret sins ordinarily committed, not lamented, not reformed. 3. Presumptuously to use ill means to get out of adversity. 4. Relapse to the love of the world.

The signs to discern it, are 1. the sleepiness of the heart. 2. fear of death. 3. constant neglect or secret contempt of fellowship with the godly. 4. The ceasing of the sensible working of God's spirit within. 5. Raigning discontentment. 6. Security under known sin.

The remedies are 1. A serious and sound examination of the wants and faults, which by this weakness they are fallen into. 2. A constant and daily judging of themselves, for their corruptions, till they recover tenderness of heart, and some measure of godly sorrow for them. 3. It will be expedient that they plant themselves under the droppings of a daily powerful ministry. 4. The meditation of their former feelings. 5. The use of the Sacrament of the Lord's Supper; this is a means to confirm faith both weak and weakened. Lastly, they must hold a most strict watch over their hearts and lives, till they be re-established in a sound course of reformed life.

Thus of faith weakened.

3. Stedfastnes may be lost, note that I say steadfastness of faith may be lost, I say not that faith may be lost that is true faith; this steadfastness was lost in David, Solomon, and it is likely in Job too.

The causes of this loss of steadfastness are diverse; in some it is the invndation of afflictions, violently and irresistibly breaking in upon them, especially raising the fierce perturbation of impatiency, thus it was in Job. 2. In some, it is some horrible sin, I say horrible sin, either because it is some foul transgression, as in David and Solomon ; or made horrible by long continuance in it.

Now into this evil estate, some fall suddenly, some by degrees, commonly it begins at spiritual pride, and proceeds after from the careless use of the means, to the neglect of them, and from thence to a secure disregard of the inward daily corruptions of the heart, joined with a bold presumption of some infolded mercy of God, till at length they fall into some special sin or willful relapse.

The effects and concomitants of this relapse, and loss of steadfastness, are diverse, and fearful, as 1. The ceasing of the comforts of the spirit, the spirit being a sleep, and in a manner quenched. 2. The heart is excommunicated from the power of God's ordinances, as they may feel when they come to use them. 3. Spiritual boldness or encouragement to come unto God is lost with it. 4. They are secretly delivered to Satan to be whipped and buffeted with temptations many times of blasphemy or atheism, or otherwise through his spiritual wickedness, held in internal vassalage. 5. Most an end, the outward providence of God is changed towards them, yea sometimes they are scourged with horrible crosses. 6. Many times they are given over to be punished with other sins.

Yet for the morefull understanding hereof, it will be profitable to consider of some distinctions, both of the persons, and the cause, and the effects. For of these that fall from their steadfastness, some are sensible of it, some are insensible: Those • hat have their hearts wakened after this loss, do usually feel a strong conflict of terrors, the conscience being wearied with the tortures that their wounded spirit is tormented withal, under the sense of God's fierce anger, and in many of these their terror is renewed upon every cross, yea almost at every word of God, so doth the conceit of God's fighting against them prevail with them.

Now in the insensible, the special effect is a spiritual slumber or lethargy, with the rest of the ill effects before in common propounded.

Secondly, a distinction must be made of the cause, for the sin is sometimes secret, sometimes open: now the consequents or fruits of open falling, by open sin is diverse, usually the fall thereof is great, it makes a wonderful noise in the Church, besides it wounds the hearts of God's children, and breeds exceeding great distaste in them. Further their falls makes them wonderful vile before the world, the mouth of every beast will be open to rail against them: wicked men will keep the assise for them, yea the banks of blasphemy in wicked men will be broken down, so as they will with full mouth speak evil of the good way of God; besides it cannot be avoided but many will be defiled by it, and wonderfully fired and confirmed in sinning.

Again, we must distinguish of effects or consequents, for some are ordinary, some extraordinary: for sometimes besides the ordinary events, the Lord scourgeth those falls with satanical molestations, either of their persons or houses, yea sometimes they are smitten with death.

1. Quest. But do all these come always for sin?

Answ. Not always, but where sin is presumptuous they do.

2. Quest. But do all these things befall all such as fall into presumptuous sin? Answ: The judgments of God are like a great depth, and he afflicts how he will, but these are his rods, he may use all of them, or any of them as pleaseth him.

3. Quest. But are these things found in those that loose their steadfastness by the violence of crosses? Answ: Though many of them are, when the cross hath a mixture with any special impatiency, as in Job's case: yet properly they are rods for presumptuous sins.

Object. But is it not better may some say, to continue as we are, then to acknowledge and make profession and be in this danger to fall into so evil an estate? Soint. Is it best to live and die a beggar, because someone great heir through his own default hath ruined for a time his house? Or is the condition of a beggar better then a Prince, because Nabuchadnetzar was seven years like a beast?

4. Q. But if his losses be thus many and miserable is there anything left in him? Answ. There is. 1. His seed abides in him, the holy seed of the word can never be rooted out of him wholly. 2. He hath faith though it be in a trance. 3. Grace is alive in him, though he be in the state of a palsy man, or as one that hath a dead palsy, and yet is alive. 4. He hath the spirit of God in him, but he is locked up and taken prisoner.

Now for the remedies of this loss of steadfastness, they must know that there is required of them, a special humiliation, note that I say a special humiliation: For they must in private afflict their souls before the view of their special sins, and God's fierce wrath, with strong cries and sighs unspeakable making their moan before God, They must cry unto God out of the deep, as the Psalmist saith. Besides they must shame themselves openly by making themselves vile before the people of God, so did David and Solomon and Paul ; yea they must voluntarily resign over themselves unto God's scourging hand, being so desirous to be cleansed of their sins, as to be contented God should wash them thoroughly though it were with many crosses. And further they must be revenged of their own flesh, by streitning and curbing themselves in their lawful desires and delights. Thus of their special humiliation: Now secondly, they must take special pains to recover their faith in God; and to get pardon of their sins, They must cry daily unto God, they must search again and again in the records of God's promises, especially waiting upon the preaching of the Gospel, to see when the Lord will return and have mercy by reviving of their hearts with the comforts of his presence. And for this they must be wonderful careful of the spirit of grace, to stir it up by daily prayer, and to observe with all watchfulness the stirring of it, resolving with all thankfulness to acknowledge any measure of the reviving of the spirit.

Lastly when they are in any measure recovered, they must look to two things. 1. They must forsake all appearance of evil. 2. They must use a continual watchfulness, and with fear and jealousy look to their hearts, even in their best actions: least Satan beguile them, and they revolt again, and then their case of reciduation be worse then the former, blessed is the man that feareth always.

Thus of the loss of steadfastness, especially, as it is in the cureable, for there is a loss of steadfastness, and the joy of God's salvation even in the elect, which in this life is incurable; Of this I can say little, because the Scripture is in this point exceeding sparing, and because the judgments of God especially of this kind are exceeding deep, who can wade into them? only a word or two of it. This loss is incurable two ways, sometimes in the cross or judgment it brought upon the offender, sometimes in the unsteadfastness it self; for sometimes though the Lord restore inward joy and assurance, yet he will not remove the outward sign of his wrath, sometimes he draws back the outward affliction, but doth not restore the inward comfort, or not in so great a measure, so as some of God's children, may die without the sense of the joy of God's salvation till they come to heaven, yea they may die in great terror and despair: yet the Lord may be reconciled, and they may truly repent, though these terrors or judgments be not released: because God many times will thereby purge the public scandal and clear his own justice: Besides, such spectacles do give warning to a careless world, to let them know that God hath treasures of wrath for sin if they repent not. Thus of the doctrine of steadfastness of faith, and unsteadfastness also; now briefly for some uses of it.

It may serve for great reproof, of the great neglect of seeking this steadfastness of faith. We may complain as well of the common Protestant, as of the Papists herein, for they are alike adversaries to the assurance of faith; let such as are touched with fear of God and desire to believe, travel more and more for attainment hereof, and to this end cleave to the sure word of the Prophets and Apostles, and labor in the practice and exercise of all holy and Christian graces.

And for particular consideration of the troubles and losses of God's children, we may note 1. That it is a wonderful fearful thing to fall into God's hands, and that the promises of God yield no protection to a willing offender: woe unto profane beasts; if sin make God angry towards his own children, and make them also vile before men, then where shall those beasts that wallow in sin appear? if they be justly abased that fall once into one sin, what shall be the confusion of face and heart in those men, when all the sins they ever committed, shall be revealed before God's Angels, and men at the last day? 2. They that stand have great reason to take heed lest they fall from their steadfastness, and be carried away with the error of the wicked. 3. We should be wonderful thankful, if God hath kept us from falling, it is his singular grace to keep the scot of his Saints.

VERS, 6.7.

As ye have therefore received Christ Jesus the Lord, so walk ye in him.

7.

Rooted and built up in him, and stablished in the faith, as ye have been taught, abounding therein with thanksgiving.

In these two verses the Apostle concludes the exhortation begun in the 23. verse of the former chapter; for whereas after all these reasons and the answer of sundry objections, they might finally have said, tell us then at once what it is you would have us to do? the Apostle answers summarily, that concerning holy life, he would have them walk as they have received the Lord Jesus Christ: and concerning faith, he would have them to be rooted and soundly edified and established in the faith, especially to abound in thankfulness to God for their happy estate in Christ Jesus.

The 6. verse contains a precept concerning holy life, viz. to walk on in Christ, and a rule by which that precept is to be squared, and determined, viz as they have received Christ Jesus the Lord.

As ye have received Christ Jesus the Lord, &c. ]

These words may be diversely urged upon them, according to the diverse senses may be conceived of them, For

1. To walk as we have received Christ, may bear this sense, namely, to frame our obedience according to the measure of the knowledge of Christ we have received, it shall be to us according to what we have, to whom God hath given much, of them he requireth much; and judgment certainly abideth for him that hath received the knowledge of his masters will, and doth it not, if our practice be according to the knowledge we have, this may be our comfort, God will accept of us: and otherwise they are but in a miserable case that are barren and unfruitful in the knowledge of our Lord Jesus Christ .

2. Such a sense as this may be gathered, viz. So live with care of a godly life, as ye neglect not to preserve the doctrine, concerning Christ, ye have received. Certainly it ought to be the care of every godly mind, to do his best to preserve the purity of the doctrine he received together with Jesus Christ; great is the general neglect of many sorts of people herein.

3. Or thus, Let the doctrine you have received from Christ Jesus be your only rule both for life and manners, So live and walk as you have received; The Apostle commandeth to separate from every brother that walketh inordinately, and not after the traditions which they had received of the Apostle . By tradition he meaneth the holy word of God delivered by lively voice unto the Churches, while yet it was not written, even the same which now is written: The elect Lady and her children are commended for walking in the truth, as they had received commandment of the Father . Yea so must we stick unto the word received, as if any man teach otherwise he should be accounted accursed . For the Apostles received it not of men, but by the revelation of Jesus Christ . And as they have received of the Lord, so have they delivered unto us . Therefore we must conclude with the Apostle, These things which we have learned and received, and heard out of the holy word, those things we must do .

4. The sense may be thus; as ye were affected when ye first received Christ, so walk on and continue, at first men receive Christ with singleness of heart, with great estimation of the truth, with wonderful joy, with fervent love to God's children, with a longing desire after spiritual things, with endeavor to bear fruit, and without the mixtures of men's traditions and inventions.

Now then they are exhorted to take heed that they lose not what they have wrought , but preserve those holy affections and desires still; striving against the witchcrafts of Satan and the world, that they be not beguiled from the simplicity that is in Christ Jesus.

The doctrines hence to be noted are▪

1. That Christians do receive Christ, and that not only publicly into their countries and Churches (which yet is a great privilege, for Christ bringeth with him many blessings, and stays many judgments, brings a public light to men that sit in darkness and shadow of death, and raiseth immortality as it were to light and life again,) but privately and particularly into their hearts and souls. This is the happiest receiving of Christ. Oh the glory of a Christian in receiving Christ! for he that receiveth Christ into his heart, receiveth excellent illumination, unspeakable joy , sure atonement , hid Manna , eternal graces , yea the very spirit of Christ , to make him know the things given of God, to set the soul at liberty , to mortify the deeds of the flesh , to be a spirit of prayer , to give answer concerning our adoption , to furnish the soul with gifts , to seal us up to the day of redemption , to be an eternal comforter , to be life for righteousness sake , to help our infirmities , and to raise up our dead bodies at the last day . Lastly he that receiveth Christ, receiveth with him the promise of an eternal inheritance, into which he is presently acknowledged an heir, yea a Co-heir with Christ Jesus.

2. The second doctrine. It is not enough to receive Christ, but we must walk in him; to walk in Christ, is not only so to live, as we be sure that Christ liveth in us , or to walk after the appointment of his will expressed in his word, but it is chiefly to continue a daily care of holy perseverance in the graces and duties of holy life, holding fast our communion with Christ, this the Apostle thinks wonderful needful to be often urged and pressed by all means upon us, so shamefully do many fall away, and so cursedly is the sincerity that is in Christ Jesus pursued by the Devil, and the flesh and the world, and so necessary is the endeavor to preserve the glory of perseverance in all well doing to the end. Oh this perseverance, it is a wonderful thing, and where is the man that doth not lose something of what he had? Oh that we could be soundly awakened to the care of it, or that we had minds that would be willing to do anything we could to further it: but alas there is not a heart in us, there are diverse excellent directions in the word to confirm us herein, if we were not overcome with sluggishness.

There are diverse things which if they were looked to at our first setting out, we were sure to hold out and continue walking in Christ. As,

If men did at first put their hearts to these questions of abnegation, so as they would be thoroughly advised, if thou haddest asked thine own heart these questions; Canst thou take up thy cross and follow Christ? Canst thou suffer aduesity with the righteous? Canst thou profess Christ amidst the different opinions of multitudes of men? Canst thou be content to deny profit and reason, and thy desires and pleasures and credit, and all for Christ's sake? if not, thou wilt certainly fall away, and therefore better never begin.

2. At men's first setting out they must take heed they be not slightly in their reformation and mortification: but do it thoroughly, not sparing to afflict their Souls with sensible and sound godly sorrow: for else they will afterward repent of their repentance: whereas if it were done with sound advice, and serious humiliation, this would be an immovable foundation of rest and encouragement to faith and well-doing. It is a great question, whether such will hold out that come in without sorrow for sins.

3. Men must at first look to their kind of faith: we see many are grossly deceived: temporary faith maketh such a show, that unless it be thoroughly tried it will deceive many: and there is a marvelous loathsomeness in our nature to abide the trial, though we know it be plainly here required ; whereas if we did get a continuing faith at first, we might have the more assurance of holding out.

4. It would much further perseverance if we did at first endeavor, that knowledge and affection might be inseparable twins: not to be much proud of knowledge without affection, nor to trust much to zeal without knowledge: either of these may be alone in men, that will fall away shamefully.

5. When men go about reformation, they should do it thoroughly, and be sure their hearts are renewed: for the old heart will not hold out long to endure the hardship of a reformed life: and if some sins have been favored and spared, though they lie still for a time, yet afterwards they will revive and show themselves. We see in some, what a do there is to leave some corruptions and faults, they are seven years many times before they can be persuaded to forgo them, resting in the reformation of other faults: whereas there is no assurance that they walk with a right foot in the Gospel, till they make conscience of a ready reformation of every known sin, and till they reform thoroughly they are like to fall away, whatsoever fair show of zeal and forwardness they make.

6. In particular diverse men are to be warned of passion and violent affections, if thou mean to prosper in thy persuasion of reformation, then speedily cease from anger and leave of wrath, else there will be little hope that thou wilt not return to do evil , the promise of constant protection is with such as are sheep , and are so far humbled, as they have left their wooluish qualities and passions.

7. To make thy standing more sure, acquaint thyself with such as fear God, and join thyself to them by all engagements of a profitable fellowship in the Gospel: there is a secret tie unto constancy in the communion of Saints, he is not like to walk long that walketh alone, especially if he might walk with good company; and this is a clear mark of a temporary faith in such as for many things go far, when men see they shun society with the godly.

8. It is an excellent help also, at first, to strive by all means to get the testimony of Jesus confirmed in us : Christ gives testimony especially three ways: 1. By the promise of the word. 2. By the graces of his spirit. 3. By the witness of the spirit of adoption. Now if we did study the promises diligently, especially recording such as we had interest in upon our conversion to God, and did withal try our selves diligently and particularly concerning those saving graces, which are marks and signs of regeneration and salvation, and did also beg the witness of the spirit, waiting for those unspeakable and glorious joys of the holy Ghost, and with all thankfulness acknowledging God's seal for our confirmation, when he is pleased so to set it to: me thinks this threefold cord could never be broken. Oh the heavy slumber and sluggishness of our natures: how wonderful rich is God in compassion? how ready is he to forgive and multiply pardon? how willingly doth he lift up the light of his countenance upon us? and yet men have not the heart answerably to wait upon him, or to be at the labor of this confirmation. How are many that set me somewhat unto many, how are they, I say, bewitched with security, so as they cannot be fired out of it, but live at a venture, and neither seek nor esteem the testimony of Jesus?

9 Would we be set in a safe condition, and stablished? then we must strive for a free spirit, remembering David's prayer, stablish me with thy free spirit . Now if any ask what a free and ingenuous spirit is? I answer: 1▪ It is a mind that will not be in bondage to the corruptions of the times, it acknowledgeth no such bonds or relations to any, as to sin for their sakes. 2. It is a mind that apprehends liberty in Christ, a mind that will not be in bondage to legal perfection, but discerns his release from the rigor and curse of the law: it will not be subject, neither to a corrupt conscience, nor yet to a conscience erring or over-busy, but sees his perogatives he enjoys in Christ, either in the hope of glory, or sense of grace, or use of outward things, or his liberty in things indifferent; there is a kind of seruilenesse or spirit of bondage in many, that wonderfully holds them down, and if they be not better lightened of their daily fears and burdens, the flesh will lighten it self, by rebellion and apostasy, 3. It is a mind not cheined down to the love of or lust after earthly things. 4. It is a mind ready pressed to do good, full of incitations to good things, and careful to preserve it self from the occasions of evil: as resolved so to stand upon the sincerity of his heart, as rather to loose his life then his integrity: as neither caring for those things which • he common sort seek after, as praise, profits, outward shows, &c. not fearing their fears.

10. Men must at first labor to get a sound and hearty love of the truth, desirous to store and furnish themselves with the treasures of holy knowledge: if the law be written in the hearts and bowels of men, they will hold out to the end.

Lastly, men must be sure that they be good and true in their hearts , as the Psalmist saith, for then they shall be as the mount Zion that cannot be moved, and the Lord will always do well unto them.

Now the signs of a good and true heart, are such as these. 1. A true heart is a new heart, that must be taken for granted, else in vain to inquire any further, if there be not a newness of the heart to God. 2. It loves God with unfeigned and undivided love, though it cannot accomplish all it would, yet 〈◊〉 hath holy desires without hypocrisy, after God, above all things. 3. It labors for inward holiness as well as outward, both seeking the graces that should be within, and mourning for inward sin, as well as outward. 4. It will smite for small sins; as well for numbering the people, as for murder and whoredom▪ he hath not a good and true heart, that is vexed only for great evils and offenses. 5. A true heart is a constant heart, it is not fickle and mutable, as many are in all their ways, but that it is once, it desires to be always. 6. It desireth the power of godliness more then the show of it: and is more affected with the praise of God then of men. 7. It quickly finds the absence of Christ, and cannot be at rest, till he return. 8. It constantly pronounceth evil of sin and sinners, and well of godliness and good men.

Now on the other side, the reason why many fall away, was because they were not true in their hearts at first: they set up a profession of repentance with carnal ends, and through hypocrisy beguiled themselves and others.

Secondly, if men find that they have been rightly formed in the womb and birth of their change, then there are other directions for them to observe, throughout their lives, that they might continue in this holy walking with God and his Saints. Wouldest thou be sure not to fall away? then look to these things.

1. Be sure thou continue in the careful use of the means, as the word, prayer, conference and Sacraments, else know that when once thou givest way to a customary hardness of heart in the use of the means, or neglect of them, thou art near either some great sin or temptation, or some great judgment and apostasy; and therefore concerning the means principally look to two things, 1. preserve appetite. 2. practice that thou hearest, without omission or delay.

2. If thou discern any spiritual weakness or decay, or feel any combat with the flesh, or the temptations of Satan, be sure thou complain betimes, and resist at the first, for then the grace of God will be sufficient, and the weapons of our warfare mighty through God: prayer will easily master sin at the first through the victory in Jesus Christ.

3. Resolue with thyself not to let go thy assurance, or cast away the confidence of thy hope whatsoever befall thee: or at least, not till thou mayest see wonderful evident reason. It is a marvelous great fault, to call the love of God into question upon every occasion, whereas men cannot glorify God more then to live by faith, & to be vnmouable in it: God takes little delight in a soul that will withdraw it self upon every occasion by unbelief. Are they not strangely foolish, that will wear their helmets when their is no stir, and as soon as they see an adversary, or any blows towards, then to cast away their helmet, and do it so usually? such are we and worse, that stand bragging of our faith and hope in prosperity and ease, and when affliction and temptation comes, then most childishly we cast away both faith and hope, and till reason and sense are satisfied, we will not be persuaded.

4. Set perfection before thine eyes to strive after it; and to this end acquaint thyself with the rules of holy life, and consider the examples of such as have walked therein, and the woeful events that befall the contrary minded, especially think much of the great recompense of reward, even the price of our high calling in Jesus Christ.

5. Take heed of the occasions of falling, such as are spiritual pride, known hypocrisy, desire to be rich, discord with the godly, and vain janglings, without discretion, neglect of our particular callings, and ungodly company.

Hitherto of perseverance in life. Now in the next verse he entreateth of perseverance in faith.

VERS. 8.

Beware lest there be any man that spoil you through philosophy and vain deceit, through the traditions of men, according to the rudiments of the world, and not after Christ.

Hitherto of the exhortation. From this verse to the end of this chapter is contained the dehortation, wherein the Apostle labors to dissuade the Colossians from receiving any corrupt doctrine, or any vain observations, either borrowed from philosophy, or from human traditions, or from the abrogated law of Moses.

The dehortation hath three parts.

• 1. He setteth down the matter from which he doth dehort. verse 8.
• 2. He gives 7. reasons to strengthen the dehortation, to v. 16.
• 3. He concludes against the things from which he dehorts, and that severally, from v. 16. to the end.

In this verse he dehorts from three things.

• 1. From Philosophy, that is, doctrines taken out of the books of Philosophers, not agreeing to the word of God, which though it had a show of wisdom, yet indeed was but very deceit.
• 2. From traditions, .i. observations and external rites and vain superstions, concerning either ordinary life, or else God's service, devised by men whether learned or unlearned, and imposed as necessary upon the consciences of men.
• 3. From the elements of the world, .i. from the ceremonies of Moses now abrogated, and so from Judaism.

In general, we see in the Church of God, men must bear the words of dehortation, as well as of exhortation: men are in a strange case, that love to eat poison, and yet cannot abide to receive any antidot.

Again, from the coherence we may note, that the best way to be sound against the hurt of corrupt doctrines or traditions, is, so to cleave to the doctrine of the Gospel, as we grow settled in the assurance of faith, and experienced in the way of a holy life; he cannot be hurt that minds holiness and assurance.

Beware ] When we find these caveats in the Scripture, we must think of them as more then bare notes of attention, for they show some great evil or deceiuings, and withal it imports, that we of our selves are inclinable to fall; as in this place, this [ Beware ] imports, that men naturally are inclined to falsehood more then truth, to evil more then good, to wise men more then the wise God, to traditions more then the written word, to their own devises, more then God's precepts, to false teachers, more then the true Apostles, to ceremonies, more then the weighty things of the Law.

Any man ] See here the vanity and levity of man's nature: many men either by word or example cannot reduce unto order, or unto truth, yet any man may seduce unto sin and error. All sorts of men may be fountains of evil, but in case of returning, an obstinate sinner or superstitious person, is usually wiser then seven men that can give a reason.

Spoile you ] This word is various in signification; it signifieth as some take it, to make bare, or to prey upon, or to circumvent, or to deceive, or to drive away as a prey, or to lead away bond and captive, or as here, to spoil; it is so to seduce, or to carry away as a spoil: for the matter expressed in this word, we may note.

1. That a Christian stands in danger of a combat, and if he look not to himself, may be spoiled and carried captive. for the word seems to be a military word, and so imports a battle.

2. That there are worse losses may befall us, then the loss of goods or children, a man is never worse spoiled then when his soul suffers spiritual losses. Job's losses by the Sabaeans was great, yet theirs were greater. 1. That lost the good seed sown in their hearts . 2. That had those things taken away that sometimes they had in spiritual things . 3. That lost their first love . 4. That lost the kingdom of God in losing the means of the kingdom . 5. That lost what they had wrought . 6. That lost the presence of God . 7. That lost uprightness and sincerity. 8. That lost the taste of the powers of the life to come . 9. That lost the joys of their salvation . And lastly, much more theirs that lose their crown .

3. We may here see, that corrupt opinions may mar all, and spoil the soul, and make it into a miserable prey to evil men and angels.

4. That matters, that seem small things and trifles, may spoil the soul, & bring it into a miserable bondage, such as those traditions might seem to be.

You ] This word noteth the persons spoiled, and so gives us occasion to observe 2. things.

1. That we may be in the sheepfold of Christ, and yet not be safe. You, yea you Christians. The Devil can fetch booties even out of the temple of Christ.

2. When he saith you, not yours, it shows that howsoever it be true, that most an end false teachers, seek theirs not them, that is, seek gain, not the souls of the people; yet it sometimes falls out, that even the most dangerous and damned seducers, may be free from seeking great things for themselves. It is not any justification to the popish Priests, nor proof of the goodness of their cause, that they can deny their own preferments and liberty on earth, to win Proselytes to their religion. There have always been some even in the worst professions of men, that have at least seemed outwardly to care for nothing but the souls of the people.

Through Philosophy ] This is the first kind of corruption here condemned.

But is Philosophy naught and here rejected?

It is not simply condemned, but in some respects: namely, as it doth not contain it self within his bounds, or is not to the glory of God: or as it is, vain deceit. So that vain deceit may be here added interpretatiuely: it explains the sense.

But how became philosophy to be vain deceit?

It is vain deceit four ways. 1. When it propoundeth and teacheth devilish things, as the philosophy of the Pagans did: As in their Magickes, when they taught the diverse kinds of Southsayings, coniurings, casting of natiuities, and a great part of Judicial Astrology. 2. When the placets and opinions of Philosophers that are false, are justified as true. As their doctrine of the worlds eternity, or the souls mortality, or the worship of Angels, or their Stoicall fate and destiny, or their vile opinions about the chief good. 3. When the principles of philosophy, that in the ordinary course of nature are in themselves true, are abused to deny things propounded in the Gospel above nature. As those maxims, that of nothing nothing is made. And that of a privation to a habit there is no regression, and that a Virgin cannot conceive. The first is brought against the creation of God, whereas it is true of the second cause only. So the second is brought against the resurrection, whereas it is true only in the ordinary course of nature. 4. When the truest and best things in philosophy are urged, as necessary to salvation, and imposed as meet to beioyned with the Gospel.

Philosophy may yet be used, so as she be content to be a servant not a mistress. If when God's word reveals anything absurd in her, that then she will humble herself, and acknowledge her blindness, and be admonished by divine light. And on the other side, men may be corrupted with philosophy, and that diverse ways. 1. If men use any part of philosophy that is devilish, as too many do. 2. If men neglect the study of the Scriptures, and spend their time only in those human studies. 3. When men measure all doctrine by human reason and philosophical positions. 4. When men depend not upon God, but upon second causes. 5. When men strive to yoke men's consciences with the plausible words of men's wisdom. Hence also we may note, that false doctrine may be supported with great appearance of wisdom and learning, as was the corruption of those false teachers. We may not think that Papists are fools, and can say nothing for their religion: but if the Lord should let us fall into their hands to try us, we must expect from diverse of them great shows of learning & colors of truth.

Thus of Philosophy.

After the traditions of men. ] The word Tradition hath been used 3. ways. Sometimes to express the doctrine of God's servants by authority from God, delivered to the Church by lively voice, but afterward committed to Scripture: so the doctrine of Christ, and the Apostles, and of the Patriarchs before the Law, was first delivered by tradition. Sometimes to signify such opinions as are in Scripture, but not expressed: they are there but not spoken therein, that is, are drawn but by consequence or impliedly. Sometimes to express such observations, as were never any way written in the word, but altogether unwritten in the Scripture, as being devised merely by men. So it is taken ordinarily, and so traditions are to be condemned.

There is another distinction about traditions, and that is this. 1. Some things are founded upon Scripture, and did always tend to further godliness, and are therefore Apostolical and to be observed: as all the doctrines of the word, and the public assemblies of prayer and preaching. 2. Some things were founded in Scripture, and were sometimes profitable, but now are out of all needful use: and therefore though they be Apostolical, yet they bind not, as the tradition of abstaining from things sacrificed to Idols, and strangled and blood. 3. Some things have not foundation in the word, yet may further piety, if used without superstition, and therefore not unlawful, as the observation of the feast of the Natiuitie of Christ, and such like. 4. Some things have no foundation in Scripture, nor do at all further piety, but are either light or unnecessary, or repugnant to the word, those are simply unlawful.

Traditions were both in the Church of the Jews, and in the Churches of the Gentiles; the Jewish traditions were called the traditions of the elders, not because they were enjoined them by their Sanadrim or College of Elders, but because they were brought in by their fathers after the captivity, the most of them after the rising of the sect of the Pharisees. For among them was that distinction, of the Law written, and the law by word of mouth: this Law by word of mouth is the Cabalisticall Theology, a Divinity so greatly in request amongst the Pharisees; but how well our Savior Christ liked those traditions may appear. Matth. 15.

The traditions in the Churches of the Gentiles may be considered two ways. 1. As they were in the times of the primitive Church. 2. As they were in the times after, under Antichrist.

In the primitive Church they had by degrees one after another a great number of traditions: such as these; To stand and pray every Sabbath from Easter to Whitsuntide; The Sign of the Cross; to pray towards the East; the annointing of the baptized with oil; the canonical hours; Lent and diverse kinds of fasts; the mixing of water with wine; the addition of diverse orders in the Church, as Canons, Exorcistes, Ostiaries, &c Holy-days; to sing Halleluiah at Easter but not in Lent, and such like.

Now if any ask what we are to think of those and the like traditions then in use. I answer. 1. That the Church had power to appoint traditions in indifferent rites, so that the rules of the Apostles for indifferent things were observed, as that they were not offensive, nor against order, or decency, or edification. As to appoint the time and place of public prayer, to set down the form of it, to tell how often the Sacraments should be administered, &c.

2. We must understand that the word Traditions used by the Fathers, did not always signify these and such like things devised by men, but sometimes they did mean thereby, such things as were warranted by Scripture, though not expressly. As the baptizing of Infants, the observation of the Sabbath, &c.

3. There were some Traditions in some Churches, in the first hundred of year, that were directly impious, as the Invocation of Saints and Images.

4. Someother things were then used that were not every way impious in their own nature, and yet not greatly justifiable in their use, and such were diverse of the aforenamed observations.

5. That diverse things at the first brought into the Church with good intents and to good purpose, afterwards grew into abuse: as for example; In the Primitive order of Mounks.

6. The worser traditions were brought in by false teachers, and too pertinaciously observed by the people, the Fathers bewailing it, and sometimes complaining of it.

7. The Fathers themselves in some things shown levity and inconstancy of judgment: sometimes to please the people, approving things; and again, sometimes standing upon the sole perfection of the Scriptures.

Lastly, it cannot well be denied, but that the liberty taken in the primitive times to bring in traditions, opened a door to Antichrist.

Now concerning the traditions in Popery under Antichrist, their doctrine is abhominable, for they say that the word of God is either written or unwritten; and they say their unwritten verities are necessary as well as Scripture, yea that they are of equal authority with Scripture. And those traditions they would thus exalt, are for number many, for nature childish, unprofitable, impious and idolatrous. But that we may be fully settled against their impious doctrine of traditions, we may profitably record in our memories these Scriptures, Deut. 12.32. Reu. 22.18. Matth. 15. 1. Pet. 1.18. Galat. 1.9. Isaiah 8.20. 2. Tim. 3.16. Ier. 19.5. Col. 1.28. Luke 16.29. 1. Cor. 1.5.6.7.

Ob. But our Savior told his disciples, I have many things to say unto you, but ye cannot bear them now, but the spirit when he is come shall lead you into all truth . Ergo, it seems there are diverse truths of Christ which were not revealed in Scripture, but by the spirit uttered by tradition after.

Sol. This may be understood of the gifts of the Apostles, and of the effects thereof, and not of doctrine: for of doctrine he had said in the chap. before, all things that I have heard of my father, I have made known unto you . 2. If it were understood of doctrine, yet he doth not promise to lead them into any new truths, but into the old, and those Christ had already opened, which should be brought to their mind, and they made more fully to understand them. For so he saith of the Comforter in the 14. chapter, he shall teach you all things and bring all things to your remembrance, whatsoever I have said unto you . 3. Be it he had not revealed all as yet, what did he therefore never reveal it? why, the very text is against it, for he said, I have yet many things to say unto you , therefore he did say them, namely after his resurrection . 4. Let it be noted that he saith, ye cannot bear them now: the things he had to say they could not then bear, why should we think that they could not then bear these grave traditions, as the Annointing and Christening of bells and such like? Lastly, let them prove it to us that those toys are the things Christ promised to reveal, and then they say somewhat.

Ob. But in the 20. of John he saith, there were many things which were not written which Jesus did. Answ. He saith that the things which are written are to this end written, that we might believe, and believing might have eternal life, so that what is needful to faith and eternal life is written. 2. He saith there were other things not written, he saith other things, not things differing from these: other things in number, not in substance or nature, much less contrary things.

Ob. But the Thessalonians are charged to hold the traditions they had been taught. Sol. The Scriptures were not then all written. 2. The Apostle understands not traditions as the Papists do. For in the same place he calleth the things written in Scripture, Traditions, as well as those were not yet written.

To conclude this discourse concerning traditions, we must further understand, that the traditions in any Church though they be things indifferent in their own nature, become unlawful, if they be such as be taxed in these eight rules.

1 If they be contrary to the rules of the Apostles concerning such things ecclesiastically indifferent. 2. If they be urged and used with superstition. 3. Or as any parts of God's worship. 4. Or with opinion of merit. 5. Or as necessary to salvation. 6. Or if they be equalled with the Law of God; or the weighty things of the Law, neglected, and those more urged. 7. If they be light and childish. Lastly, if by their multitude, they darken and obscure the glory of Christ in his ordinances. Thus of the second thing.

The third thing from which he doth dehort is the Rudiments of the world.

The Rudiments of the world ]

By the Rudiments of the world he meaneth the laws of Moses, especially, concerning meats, washings, holidaies, garments, and such like ceremonial observations.

Those laws were called Rudiments or Elements, as some think, because the Jews and false Apostles held them as needful, as the four elements of the world: or else because in their first Institution they did signify the most choice and fundamental principles of the Gospel, that were necessary for all to know that would be saved; but it is most likely they are called so by a Gramaticall Relation to the Abcedaries, that as little children begin at the Alphabet and so go on to higher studies, so did the Lord give those laws, as the A. B. C. of the Jews, to be their Paedagogie, in the infancy of the Church.

Now they might be said to be of the world, because they were external rites and subject to the sight and sense: and because they consisted of a glory that was more worldly then spiritual, and because worldly men do most stand upon that which is external.

It is the drift of the Apostle to dissuade from the observation of those rites, because now the law of Moses was abrogated. Abrogation is a plausible doctrine in popular estates; Proclamation concerning immunities from tributes and taxations, or concerning Isonomie, that is, indifferent liberty for all to be competitors for honors or free for profits of a common-wealth, those were wont to be wonderful grateful to the multitude, and such is the doctrine of abrogation in Divinity: yet because it may be abused by Epicures, it is to be more carefully opened.

The Law may be said to be abrogated diverse ways. 1. When it is antiquated or obsolete, so as men are neither bound to duty nor punishment: and thus the ceremonies are abrogated. 2. When the punishment is changed, only the obedience still remaining in force, as in the law of stealth. 3. It is abrogated to the guilty, when the punishment is transferred on another, so as the law cannot exercise her force upon the guilty person. 4. It is abrogated, when it is weakened and eneruated by transgressors: to break the law is to loose or dissolve the law; thus wicked men by their lives abrogate it.

Quest. But is the whole law of Moses abrogated? Answ: No; for though Moses be said to give place to Christ, that doth not import a change of the law, but of the Law-giver. Moses gave three kinds of laws, Moral, Judicial, Ceremonial.

For the moral Law, it may in some sort be said to be abrogated, as 1. In respect of the curse and malediction, as it did work anger and made execrable: for so there is no condemnation to them which are in Christ Jesus, in as much as the law of the spirit of life hath freed them from the law of sin and death. 2. In respect of the inexorable rigor and perfection of it: for we are not now under the law but under grace. 3. In some sense it is abrogated in respect of justification: for now it is no more required of the godly, that they should seek justification by the law, but by Jesus Christ. Again, we must distinguish of the persons: for the law still lieth on the neck of the unregenerate, but in the former respects is abrogated to the faithful, for against them there is no law, but the law is given to the unrighteous.

Now for the Judicial laws of Moses, they were as it were civil laws, concerning Magistrates, Inheritance, order and process of Iudgments, contracts, marriage, bondage, divorce, vows, usury, and trespass between man and man.

These Judicial laws must be considered two ways. 1. As they bind the Jews, as they were men, that is, in a common and general right, and so those laws are perpetual in the nature and equity of them. 2. As they bound the Jews as they were Jews, in a personal, national, or singular right: And thus where the reason of a law is particular, there the law is so, and binds not other people, but as it may fit their Common-wealths.

The Ceremonial laws did concern sacrifices, and sacraments, and other holy things, and ritual observations. Divines have a saying, that the Iudicialls are dead, but the Ceremonialls are deadly. That the Ceremonies are abrogated, was signified by the renting of the veil of the Temple, yea the Temple it self is destroyed, as will more fully appear when I come to the 15. verse.

And thus of the rudiments of the world; Hithervnto also of the matter of the dehortation: the reasons follow.

And not after Christ. ]

These words contain the first reason against philosophy, traditions and ceremonies: they are not after Christ, and therefore to be avoided, lest our souls be spoiled. These things were not after Christ, 1. because they no way tended to the furtherance of heaven & reconciliation with God, which in Christ we should principally look to. 2. Because they were no way warran • ed, or approved, or commanded by Christ: Christ when he came imposed no such things. 3. Because they do now no way lead us after Christ, but from him rather, in as much as we rest in those works done, and neglect the commandment of God. Lastly, they feed the humors of carnal men, and draw away men's minds from the spiritual worship of God in Christ.

Hence we may note an answer to that question, whether the Gentiles may not be saved without Christ by philosophy? The Apostle determines that the soul is spoild by philosophy, if it be not after Christ.

Again, hence we may learn a note of trial concerning the truth of religions: that religion which is not after Christ, is a false religion. for this is a foundation, that everlasting happiness must be expected from Christ alone.

Lastly, here we may note, that sins against Christ will be accounted for, though they were not forbidden in the moral law. we have now another law in the Gospel, so as whatsoever is not after Christ is a great transgress • ion: neither may we think that we sin not against Christ but only by traditions and ceremonies: for there are many other ways of offending against him, as, To live without Christ and communion with him . To be an enemy to the cross of Christ . To make the doctrine of redemption an occasion of liberty to the flesh . To live after the lusts of men and not after the will of Christ . To harden our hearts against the doctrine of reconciliation . To hold false opinions concerning the person or office of Christ. To pervert the Gospel of Jesus Christ . To persecute or despite Christ in his members . To trust in the merit of our own works . To deny him before men . To reproach the servants of Christ Not to believe the report of his messengers . Not to imitate his graces . To offend one of Christ's little ones . To make division or schism . Not to discern his body in the Sacrament . To build again things destroyed . To break our vows . To fall away from the doctrine of Christ . To grieve the spirit of Christ . To be beguiled from the simplicity that is in Christ Jesus . To cast away their confidence . Or to fashion our selves to the lusts of our ignorance .

Thus of the first reason.

VERS. 9.

For in him dwelleth all the fullness of the Godhead bodily.

These words contain the second reason: and it stands thus; If in Christ there be all divine fullness and sufficiency, then there needs no supply from human inventions, either for doctrine, or worship, or manners: but in Christ there dwells all fullness even from the ocean of all perfection, and therefore let no man spoil you through philosophy, traditions or ceremonies, &c.

For the explication of the Minor, we may conceive of the words of the text thus; There is in Christ all fullness of wisdom as the Prophet of the Church, therefore there needs no philosophy. 2. There is all fullness of merit in Christ's satisfaction as Priest of the Church, therefore there needs no expiating ceremonies. 3. There is all fullness of power and efficacy in Christ as king of the Church, therefore there is no need that we should help him with inventing traditions to uphold the lives or godliness of Christians, or any way to further the ordinances of Christ.

This verse contains in it self an excellent proposition concerning Christ, viz. That the Godhead is in the body, that is, in the human nature of Christ; And this is amplified, 1. by the manner of presence, he dwelleth there. 2. by the measure, in all fullness.

The word Corporally hath been diversely interpreted. Corporally, that is, truly and indeed. Corporally, that is, not in show or shadow only, but completely, in comparison of the shadows of the law, or prefiguring signs. He dwelleth not in Christ as he did in the Temple. Corporally, that is, according to the flesh. Corporally, in respect of the manner of his presence, not as he is in all creatures by efficacy or power, nor as he is in the Saints by his grace, nor as he is in the blessed by glory, but corporally, that is, by union with the person of the word; but I think it is safest and plainest, to take it in the third sense, viz. corporally, that is, in his human nature.

Christ is commended in the praise of his relation 1. to the Godhead in this verse. 2. to Saints and Angels, v 10.

In him, notes his person, Godhead, expresseth his divine nature, corporally, import • his human nature, and dwells, tells us of the union of the natures.

The sum of all is, that in as much as the Lord hath saved us by so wonderful salvation in Christ, and in that our Savior was true God as well as man, as being the second person in Trinity, therefore we should wholly rest upon him, and not distract our thoughts, or faith, or services, with either philosophy, or traditions, or ceremonies, as supposing that our salvation should be any ways furthered by those. Now in that the holy Ghost is so careful to teach the divinity of Christ, we should also learn to be affected with the wisdom of God, that hath designed the second person in Trinity to be our mediator: Think of it often, and weigh with yourself the glory of God's wisdom herein; who is fitter to restore the world then he that made it ? Incarnation is a mission; now it was not fit he should be sent by another, that was not of another, as the Father was not. It is wonderful suitable that the natural son should make sons by adoption . Who fitter to restore the image of the Father lost in us, then he that was the eternal image of the Father ? who who fitter to break open the fountain of God's love, then the that was the son of his love ? The personal word became the enunciatiue word, to declare unto us his Fathers nature and will: he that is the middle person in the Trinity, is fittest to be the middle man, or mediator between God and man.

Is our Savior God then? then he is eternal , omnipraesent , omniscient , and omnipotent .

The consideration of the divinity of Christ, may and ought wonderfully to comfort us against the greatness of our sins and God's wrath, remembering that the Lord Jehovah is he that is our righteousne •• , and justification from all our sins: as also against the greatness of the enemies and adversaries of our souls, and the truth or true grace of Christ in us; Our Savior is the mighty God , and therefore can & will easily subdue all our enemies under our feet: besides hereby we are assured of the supply of all our wants, seeing he that hath all the fullness of God in him, hath undertaken to fill all things in the Church . And as this may comfort, so it should instruct: why should we not come willingly at the time of assembly , seeing we serve the God of heaven, and have all our service done in the name of the Son of God, and presented by his mediation to the Father? And further shall we not accompt unbelief to be a monstrous sin, considering how little cause we have to fear or doubt? but especially shall we not learn humility of him, that being in the form of God humbled himself for our sakes to take upon him the form of a man, and to be subject to the very death ? Lastly, shall we not learn hence the hatefulness of sin, and the odious filth of it? we may commit sin, but God must remit it, and become a sufficient propitiation for sin.

Corporally ]

Quest. How can the whole divine nature be said to be in the human, seeing the one is infinite, the other finite?

Answ. 1. It is no more then to affirm, that the human nature is united to the divine in the fullness of it. Or 2. That it is incorporate, or made flesh incarnate, or hath a body joined to it. Or else 3. Let it be granted of the inhabitation in the flesh of Christ: yet it followeth not that therefore it is there included. For it is so in the flesh whole, that without the flesh it is everywhere. For the divinity is not only immense that it can be everywhere, but also most simple, that it can be and be everywhere whole, as the soul in the body and the light is in the sun, and yet not included there, yet truly and whole there.

Quest. But since this text plainly affirms that Christ had a body, and so by Synecdoche, a true human nature, it may be here inquired whether his human nature was like ours, and the rather since the godhead did dwell in him bodily.

Answ. That this may be clearly resolved, we must know that what is said in this verse notwithstanding, Christ in his human nature was like unto us. But for evidence, I show briefly in what he was like, and then in what he was not like. He was like 1. in that he took a true body, not fantastical. 2. He took a true human body, and not a caelestiall body, and he was endued with a reasonable soul. 3. He had the essential faculties of both. 4. He had the very infirmities of our nature, I mean such as were not sinful. Now Christ was unlike us in body, in soul, in both: In body, 1. In his conception there was a difference, for we are of Adam and by Adam : but he was of Adam and not by Adam, for he was not begotten but made: and so original sin was avoided, and some think his very body had all the parts at the first conception formed. 2. His body was not corruptible, it saw no corruption. In soul he differed two ways. 1. In that it was without sin. 2. In that it was endued with gifts above men and Angels. In both there was difference. For 1. They subsisted from the beginning in the divine nature, and did not make a person of themselves. 2. They are admitted unto the grace of adoration, so as now Christ-man is worshipped though not properly as he is man.

Thus of the natures of Christ: the union of them follows, in a double consideration. 1. Of the manner, in the word dwell. 2. Of the measure in all fullness.

Dwell ] There are two kinds of unions in Christ. 1. Of the soul and body. 2. Of both those with the person of the word, the later is here meant.

There are 2. questions about union in Theology, that are wonderful full of difficulty. 1. The union of three persons in one nature. 2. The union of two natures in one person. This latter is in Christ, he is begotten as God, created in respect of his soul, and borne in respect of his body.

There are diverse unions. 1. Substantial in the Trinity. 2. Natural in soul and body. 3. Carnal in man and wife. 4. Misticall in Christ and the Church. 5. Personal in Christ, for in him as soul and body are one man, so God and man are one Christ.

It is much easier to tell how this union in Christ is not then to tell how it is. Negatively thus.

Things are united three ways; Some things are compounded and made one, yet the things united are not changed, mingled, or confounded, but remain perfect: as many stones united in one building. 2. Some things united are perfect, but yet changed and not what they were: as the body of a man made of the union of the four elements. 3. Some things remain whole and not changed but imperfect of themselves, as the soul and body of themselves apart. Now this union of Christ is not after any of these ways. Again this union in Christ is. 1. Not by bare assistance or presence . 2. Not by habitual union , either by affection, as friends are one, or by grace , as the Saints are one with God. 3. Not by worthiness , or authority. 4. Not by harmony or consent of will or opinion: as the Angels are one with God, and as the Saints shall. 5. Not by joint authority as two Consuls are one. 6. Not by homonumie or giving of the same name to each nature. 7. Not of pleasure only , as if it were so only because God would have it so. Lastly, Not by bare inhabitation, for the word is made flesh. And therefore though the holy Ghost use the similitude of dwelling here, to note the continual residence of the divine nature in the human, yet that similitude doth not express this union clearly. For the householder and the house cannot be fitly called one.

The effects of this union may be considered either as they are in Christ or to us ward.

In Christ, from this union flows,

1. The predication of the things of each nature, to the person and that truly and really, as when his blood is said to be the blood of the Son of God , &c.

2. The enriching of the human nature with admirable gifts, as great as could possibly be in a created nature; In respect of which he came the nearest unto God of any that ever was or could be. Nay if all the goodness of man and Angels were conferred on one creature, yet it were not comparable to that that is in one Christ.

These gifts in Christ they were either natural or supernatural, by natural gifts I mean such as these; in the mind, the best wit or memory and such like faculties, better then ever were in any man, I except not Adam himself. in the body, most fair form and a divine face: his very countenance did express a divinity in him. The very temperament also of his body was such as nothing could be better tempered or more exce • lent as being formed by the holy Ghost.

His supernatural gifts were either in body or mind: in body, as that he could with his eye pierce the heavens and see there what he would, for Stephen could see into heaven as is recorded Act. 7. much more must we believe of our Savior, for in Stephen there was but a small parcel of divine light. Now I say, those gifts were above nature in Christ, but yet not against nature , In mind there was in him exceeding holiness, goodness, wisdom, and all the gifts of the spirit.

But all these supernatural gifts both in soul and body must be considered in Christ two ways. 1. In the state of humiliation. 2. In the state of exaltation. Such gifts as he received in the state of humiliation, were properly the effects of this union, the other were given in respect of his obedience unto death.

Of the first sort I propound these, 1. In the whole soul so great holiness as can be imagined to be fall a creature. 2. In the mind, most exquisite wisdom. 3. In the heart, such bowels of charity, love and compassion, as was never in any man or Angel; in the whole man, wonderful power.

Now amongst all these I only consider of his wisdom and power.

There was a twofold wisdom in Christ. Increate, and that was only in his divine nature; and create, and that was in his human. This created wisdom in Christ was threefold. 1. Knowledge by immediate vision . 2. Knowledge by heavenly habits infused . 3. Knowledge gotten by experience . By the first knowledge he knoweth immediately the word or God, to which his human nature is united, and in God as in a glass he sees all other things. Thus he sees God face to face, and this is a certain created light in the soul by participation of divine light.

Concerning this first sort of knowledge in Christ, strange things are said by Divines, but the sum of all is this. 1. That the soul of Christ by this • reated light and vision sees God, and that first, Whole: secondly, Perfectly. 2. That in this vision he sees all things.

Object. Then might someone say the knowledge of Christ in his human nature is made equal to his divine.

Solut. Not so. For first, though he see God whole yet he seeth him not wholly , that is, not so much a • can be seen by God himself, though more then any Creature can attain unto. 2. Though he know the things that are and shall be, yet, he knows not such things as shall not be, and yet God can do them. 3. What he doth know by this finite light he knows not so plainly as the word doth. 4. It seeth not things at one view or altogether, but one thing after another. Thus of his immediate or blessed knowledge.

The second kind of knowledge is habitual or infused knowledge. By this knowledge, he knows all that can be known of man or Angels, yea of all of them together, of this he speaks Isaiah. 11.3. There are four words to express it, wisdom, understanding, knowledge, and counsel ; by the first he understandeth celestial and divine things; by the second things separate from matter, as the Angels; by the third things natural; and by the last things to be done. But this knowledge is much inferior to the former, for thus he knows not the divine essence. Of experimental knowledge the holy Ghost spake Luk. 2.52. when he said Jesus increased in wisdom, and that must needs be in such knowledge as he got by observation by degrees in the world. Thus of the wisdom of Christ.

Concerning the power of Christ many things are controverted in other Churches: and I have spoken of it before, more then men of wrangling natures and corrupt and envious minds did well take, though no more then what is ordinary in the writings of learned men: I shall not need therefore to say much of it in this place. The power of Christ is twofold, increate and create. Increated power, is the power of his divine nature, and so he is omnipotent. Created power is an admirable force in the human nature of Christ, above man or angels, to accomplish that unto which it is directed. By his divine power, Christ worketh divine things, and by his human power, he worketh human things▪ thus is he powerful above all creatures, in understanding, memory, will, and in acting whatsoever the law of God can will.

Hitherto of the power of Christ: and so of the gifts in the state of humiliation.

In the state of exaltation; there befell Christ 4. things. 1. a wonderful excellency of glory. 2. the grace of adoration with the divine nature. 3. the power of administration of all things in heaven and earth . 4. a iudiciarie power, viz. to be the Judge of the whole world .

Thus of the second effect.

The third effect of this union in Christ, was his mediatorship, as remaining perfect God he became man; so without any mutation of himself, he is by this union become perfect mediator between God and man, the true high priest, and the only head of the Church.

The fourth and last effect of this union, is the communion of the effects: there are diverse operations of both natures, yet they meet in one work done ^f : the worker is the person; the fountains of operation, are the two natures according to their properties: the actions are some proper to the divine nature, some to the human, yet the outward fact or thing effected is the work of both natures. Thus of the effects of this union in Christ.

Now the effects that flow to us from hence, are either in Christ for us, or in us by Christ. In Christ for us, there are two effects, expiation and reconciliation to the father. In us by Christ are three effects, justification, sanctification and glorification.

In all fullness ]

The vbiquitaries do abuse this place, for they allege that this place proves, that the essential proprieties of the divine nature are communicated really to the human, and so they say Christ is in his human nature omnipotent, everywhere present and omniscient: this they fall upon to establish his real presence in the sacrament. But that this place cannot fit their turns, may appear by these reasons, 1. He saith, in whom, that is, in which person the Godhead dwells &c. now it is not doubted by any, but that the person of Christ i • omnipotent, everywhere present &c. 2. Be it, in which body the Godhead dwells &c. yet this proves nothing for them, for so he dwells in the Saints, and yet they do not say, they are everywhere present. 3. When he saith, all fullness, this fullness notes the essence as well as the proprieties: now I hope they will not say the essence is wholly communicated to the body of Christ. 4. All fullness imports all attributes as well as some, now all attributes are not communicated: as for example, the body of Christ was not eternal. Lastly, the same was cleared before, the fullness of the Godhead is there as the light is in the sun.

From the consideration of all which doctrine, we may see cause to be abased and confounded in our selves, that we should not more admire the wonderful glory of the person of Christ: and for the time to come, we should heartily strive with God by prayer, and the use of all good means, that he would be pleased to reveal his son in us, and show this rich mystery of God manifested in the fl • sh. Lastly, this should confirm us in the faith of all the good things promised in the Messiah, seeing hence we know how infinitel • complete he is in himself. Thus of the 9. verse.

VERS. 10.

And ye are complete in him who is the head of all principality and power.

The third reason of the dehortation is taken from our perfection in Christ: we need not go to traditions, or philosophy, or ceremonies, seeing we are so complete in our selves as we are in Christ.

Observe in the first words, 1. the persons, ye. 2. the time, are. 3. the benefit communicated, complete. 4. the author, Christ. 5 the limitation, in him : In general we may observe, that Christ doth derive of his fullness to his member • , of his fullness have we all received grace for grace : out of his fullness he filleth all in all : he ascended far above all heavens that he might fill all things .

Now if any ask wherein Christians are complete, or what it is Christ doth derive unto Christians out of his fullness? I answer, he maketh them complete, or filleth them out of his fullness, with knowledge , grace and truth , peace, power , joy and righteousness , strength against temptations and death , abundance of blessings in the Gospel , and he supplieth all their necessities out of the riches of his glory, but especially they are complete in the imputation of his most perfect righteousness.

Thus of the Author and the benefit. Where he saith, ye are complete, he teacheth them that there must be a particular application of this fullness of Ch • ist: Though there be water enough in the sea, or in the river or fountain, yet it helps not us, unless it be derived to us by conduits, &c. though there be food enough in the market, yet we are not filled with it, unless it be bought and dressed and taken by us.

Now for the time, when he saith, ye are complete, he shows that it is not enough that men's hearts have been full of Christ, but they must be so still

Quest How can they be said to be already filled and complete in Christ, seeing many things for their perfection are not yet given, and there is a difference of fullness in the children of God? Answ: That this point may be more clearly understood, I consider of this completeness more exactly, both in what it is, and what it ought to be, for they may be said to be complete, in that they ought to labor after it.

The faithful are complete or impleat rather, either comparatively or positively: comparatively in this sense, because they are in the absolutest estate that any kind of people are in, and far more happy then all the world beside, for the earth is cursed to all other men, the felicity they would desire cannot be had, or if it were, yet the wrath of God for their sins, lieth like fire in the mids of all, and who knows when it will burn? how can there be any completeness in their estate, seeing the unregenerate heart cannot be filled, and the things they can get, serve but for the flesh and bodily life? thus they are comparatively complete. Now positively they are so 4. ways. 1. In respect of the fullness of the body mystical, it is a glorious well cōpacted cōpleat body , and so the Church is the fullness of Christ. 2. In respect of justification, and that 2. ways: for every child of God hath whole Christ given him, and his whole righteousness imputed: and besides he hath forgiveness of all sorts of sins, original, actual, of infirmity or presumption, &c. 3. In respect of sanctification. 4. In respect of glorification.

Now for glory, we must understand, that though they are not yet in heaven, yet they have it in respect of promise , and in hope , and in the means , and in the beginning of it : and for sanctification and grace, it must be considered according to the threefold degrees of it. 1. in inchoation. 2. in ripe age. 3. in perfect consummation in heaven.

Now for the first, even the weakest babes and infants in grace are complete 4. ways. 1. They have complete and perfect promises even of compleatnes it self . 2. They are complete in respect of the means of sanctification, for first they have full liberty to use them as they have opportunity, and they may make their best profit of them: besides the respect of the efficacy of the means, their God is the holy one of Israel, Christ is the head in all fullness of virtue &c. they may pray for what they will and be heard, and the word is the arm and power of God to salvation. 3. They are complete in respect of the parts sanctified, they have grace in every part though not in every degree 4. They are complete in their desire and respect to all God's commandments.

Thus of weak Christians and their completeness.

Now the strong Christians completeness may be considered negatively: and so they are not complete, that are not full of knowledge, that cannot bear hard sayings, that hath not a plerophorie of assurance, that is not filled with contentation, that cannot live by faith, or is not filled with the fruits of righteousness.

The last thing is the limitation, in him.

In him ] Nothing will be had by Christ till we be in Christ, 1. John. 5.20. Things are said to be in Christ 1. in respect of creation, all things were created in him . 2. In respect of preservation, all things consist in him . 3. In respect of the mystical union, and so the Church only is in him.

In him we are elected , in him the righteousness of God is revealed from heaven . in him all promises are yea and amen . in him we are made rich . in him Jews and Gentiles are made one . in him the building is coupled together and grows . in him we have life .

Now men may know whether they be in Christ, if they examine themselves whether they be new creatures or no, and whether they have the spirit of Christ , and whether they love the appearing of Christ , whether the world hate them , whether they love the brethren , and whether they walk in the light in all desire of holy conversation .

Who is the head of all principality and power ] It is true that Magistrates be in great place on earth and have principality and power, and may be so called justly, but that is not meant here. These principalities and powers are the Angels, and so these words contain the fourth reason: Christ is the head of Angels, therefore whatsoever they have they have it from Christ, and therefore, what should we do to go to Angels to help us, when Christ the head is given to be our Mediator?

The Angels are diversely called in Scripture: they are called spirits to express their nature, and angels to express their office, as messengers sent of God: they are called sons of God : they are called Cherubyms from the form they appeared, viz. like youthes: they are called Seraphims for their order and fierceness in the execution of God's anger: they be called stars of the morning from their brightness of nature: they are called watchmen , they are in heaven as a watch-tower, and they keep the world: they are called flaming fire , because God useth their help to destroy the wicked: here they be called principalities and powers, which are words of greatest excellency amongst men, and are used here to shadow out the glory of those heavenly creatures. Angels are most spiritual creatures without bodies: they move like the wind irresistibly, easily without molestation, and in an vnperceiuable time: and for their number, I am not of their fond opinion that think they are meant in the parable of the 99. sheep, as if they were so infinite beyond the number of mankind: yet without question, their number is exceeding great and almost incomprehensible, and cannot be known of us in this world . They wonderfully excel in knowledge, and that natural, and supernatural, and experimental. But to speak a little more expressly, I consider in the Angels, 1. What they are in themselves, here called principalities and powers. 2. What they are in relation to Christ, who is said here to be their head. 3. What they be in reference to the body of Christ.

The Angels in themselves are principalities, for their excellency of nature and estate. They are called powers for their wonderful force they have over other creatures at God's appointment. The words do not import any hierarchy among the Angels, for howsoever we are not to think there is any Ataxie among those glorious creatures; so it hath been bold presumption in those either Jews or Schoolmen or Papists that have traveled in it to describe a fantastical number of orders amongst them. For their excellency of nature, as they are here called principalities, so else where they are called, stars of the morning▪ sons of God, yea God's . And for their power it is exceeding great over the creatures: as when an Angel could destroy all the first borne of Egypt, and to overthrow so many thousand in Senacharibs army: an Angel set Peter out of prison, an Angel carried Philip in an instant, they can strangely wind themselves into men's imaginations, so as they can appear to men in their dreams . As evil Angels can suggest temptations, so do good Angels holy motions. They have power over the Devils to restrain them, but work miracles they cannot but by the power of God; the Angel in the 8. of John could move the waters, but he could not of himself cure the sick. Thus of Angels in themselves.

In relation to Christ so they are implied to be of the body, and Christ to be their head. Now we may not marvel at it that Christ should be the head of Angels, for there be diverse distinct benefits which Angels from thence do receive, which by natural creation they had not. It is a benefit that they are vouchsafed a place in the mystical body under Christ that they might be received, as it were into the new order in Christ. 2. A peace is made between them and man in Christ. 3. The rooms of Angels fallen are supplied by the elect, the society of Angels being much maimed by their fall. 4. They are refreshed with singular joy for the conversion of the elect; besides the enlarging of their knowledge, that they are vouchsafed the understanding of the secrets of the Gospel. 5. They receive from Christ confirming grace, and so assurance that they shall never fall: which is their chief benefit. 6 Their obedience in it own nature is imperfect , though not sinful, and therefore may need to be covered by Christ's perfections.

Thus of the relation to Christ. Now if any ask what relation they have to the body of Christ, and what they do unto it: I answer, by propounding both what service they do to the body, and in what manner. For the first, they are like Masters and Tutors to whom the great King of heaven sends out his children to nurse. God out of the rabble of best men doth adopt children to himself and after commit them to be kept by those most noble citizens of heaven ; Besides they execute judgment upon the enemies of the Church. They attend us at the hour of death and carry our souls to heaven . They shall gather our bodies together at the last day . Lastly for the accomplishment of all designments for our good they stand always looking on the face of God to receive commandments . Now for the manner in the Old Testament they are reported to have sometimes appeared unto men, sometimes in their dreams, sometimes in visions, the Prophets being ravished, into an ecstacy, without true bodies, but not without the form of bodies. Sometimes they appeared in true bodies, either such as were for the time created of nothing, or else formed for the service of some preexisting matter, or else they used the bodies of some living creatures: for if the Devil could speak in the Serpent, why might not some good Angel use other Creatures: as some think the Angel spake in Balaam's Ass. But for this kind of declaring themselves to men in the New Testament it is ceased, especially since the primitive times, so as now we cannot describe how the Angels do perform their service to the Church.

Now for the use of the whole, in as much Christ is the head of principality, and powers, we may comfort our selves diverse ways. If Christ fill the Angels, how much more can he out of his fullness fill us, in the supply of all our wants? again, shall we not rejoice in the grace here is done to us, in that we are united into communion with Angels under our head? yea and that such glorious creatures, are appointed to be our attendants, why should we fear when Christ and his Angels will be so ready about us? further this may also instruct us, we need not be ashamed of Christ's service, seeing the very Angels follow him and depend upon him. A prince that kept great princes to be his domestical servants, were like to be much sought to for preferment of such as would follow him? Oh how should we long after Christ who is head over such glorious creatures as the Angels are?

VERS. 11.

In whom also ye are circumcised with the circumcision made without hands, in putting off the body of the sins of the flesh by the circumcision of Christ.

Here is the fifth reason, and is peculiarly addressed against those Christians of the Jews which joined the Law with the Gospel as necessary to salvation. By circumcision they were initiated to the Law of Moses: and if circumcision can add nothing to us nor perfect us any way in Christ, then neither can the Law it self. We have that in Christ of which circumcision, and the law were signs, we are circumcised in the spirit and therefore need not to be circumcised in the flesh, and in Christ we have the accomplishment of what was shadowed in the law.

Might someone say the consequence is strange: we are circumcised in spirit therefore we need not be circumcised in the flesh. Why Abraham was circumcised in spirit as well as we, yet he needed to be circumcised also in the flesh. For answer hereunto, we must know that in the time of the Old Testament this consequence was of no force: yet now in the new it is exceeding strong. For now we have not only accomplished what was signified by circumcision, but Christ hath appointed another sign in steed of it, viz. Baptism, especially this is clear amongst the Gentiles, which never were circumcised in the flesh.

There is imported unto us in this verse a twofold circumcision. 1. The circumcision made with hands . 2. The circumcision made without hands . The one external, in the flesh, by Moses. The other internal, in the spirit, by Christ.

Concerning circumcision made in the flesh, there is an observation of a fourfold time. 1. There was a time wherein it was not, viz. from the creation till Abraham's days. 2. There was a time wherein it was necessary, viz. from Abraham till Christ. 3. There was a time wherein it was tolerable, viz. for some few years after Christ. 4. There was a time wherein it was intolerable, and utterly unlawful, viz. since the Apostles times to the end of the world .

Circumcision had a double signification, for partly it looked to Christ, and partly to the members of Christ. As it looked to Christ it signified 1. That they should have a Savior that was circumcised, that is free from all sin. 2. That he should come of the seed of Abraham. 3. That he should satisfy for sin by effusion of blood, for all blood in the old testament was tipicall. Now as it looked to man, it signified. 1. That by carnal generation we were unclean, and out of covenant with God. 2. That the faithful have interest in the blessed seed. 3. That our hearts must be circumcised, by the painful mortification of sin, and the painful casting away of sin, as a wretched foreskin: and that we should suffer affliction of spirit for sin, till our hearts were as sore, as were the Shechemites bodies. 4 That we are adopted into God's favor and communion with Saints, and distinguished from all other men. 5. That all holiness of life and forgiveness of sin must be had in society with the seed of Abraham. 6. That through bearing the cross the first fruits or our blood should be ready to be offered for him that died for us.

The ends why circumcision was appointed were, 1. To teach them by signification the things before mentioned. 2. To be as a sacrament initiatorie to let them into the Church. 3. To be a partition wall between them and the Gentiles, and as fetters to restrain them from society with them. 4. To bind them to keep the whole law . 5. To be a seal both of the righteousness of faith and of their right and possession of the land of Canaan as a tipe of heaven .

There were three sorts of citizens in the old Church of the Jews, Israelites, proselytes and religious men. Israelites were of the seed of Abraham, those were bound to circumcision necessarily . Proselytes, were Gentiles converted to the Jewish religion, those for the strengthening of their faith did subject themselves also to circumcision and the ceremonial law. Now there were certain religious men of the Gentiles converted, and embraced the covenant of God, but were not subject to circumcision: such were Naaman, and the Eunuch and others.

Now this circumcision after the coming of Christ was abolished. 1. Because all effusion of blood must cease when Christ's blood was shed. 2. The partition wall was now taken down, and therefore there needed no sign of difference. 3. The priesthood was changed, and therefore the rites belonging to it also. Object. But Christ himself is said to be the minister of circumcision . Solut. That was true. 1. As he was given to the Jews by expiation to perform what was promised to their fathers. 2. He was a minister not of the law (which he abolished and fulfilled in his coming) but of the Jews among whom he was conversant: for he preached not to the Gentiles. He was a minister of circumcision, that is, he was a Preacher among the Jews, as Peter was the Apostle of circumcision. Thus of circumcision made with hands.

Now concerning circumcision made without hands, 5. things in this verse may be noted. 1. The persons circumcised, ye. 2. The time, are. 3. The manner negatively set down, without hands. 4. The form of it, putting of the body of sins of the flesh. 5. The efficient cause, the circumcision of Christ.

In general we may note that the case of the Gentiles is not worse then the Jews, we want sacrifices, types, oracles, circumcision &c. but we have the thing signified; before the law they had the shadow, under the law they had the Image, after the law we have the body.

Quest. But what should be the reason that the holy Ghost in this place and in diverse others useth such hard phrases and dark kinds of speech.

Answ. The Lord of himself in many places of Scripture doth use allegories or dark sayings. 1. Thereby to execute upon wicked men a strange and secret curse: He speaks to them in parables . 2. The majesty of the matter sometimes denieth to be expressed in more ordinary terms. 3. In allegories the holy Ghost doth not only tell the thing, but explicate it by comparisons, as here. 4. The hard places of Scripture are God's chests, wherein he hides his treasure from wicked men. 5. God hereby provides for the constant nourishment of the faithful, that though now they find a sweet relish in the word, yet if they come again to the same word, there is such depths in it, they may find more food in it. 6. God somewhat aims at the humbling of the proud heart of man, and will hereby make him see his wants, and many ways buffet him. 7. To excite in us so much the more diligence. 8. Some parts of Scripture are for an appointed time , and till then they are sealed up. so a veil is yet drawn over some parts of the Revelation in things not yet accomplished; so it was in Daniel's time . Thus in general.

Circumcision without hands is a wonderful work of the spirit of grace, wrought by the word upon the members of Christ, upon their receiving into the mystical body, by which corruption of nature is wounded, beloved sins cast away with sorrow, and the sinner received into an everlasting communion with God and his Saints. Now that there is such a work as this in every child of God, is apparent by these places of Scripture, Deut. 10.16. & 30.6. Ier. 4.4. Rom. 2.26. and this text.

The first thing here to be considered is the persons both in themselves, ye, and in their relation to Christ, in whom, and to other gifts mentioned before, and imported in the word also.

Ye ] What graces we hear to be in Christ members, we must look to it, that they be in us: it was no comfort to the Colossians that others were circumcised with circumcision without hands, unless it might be truly so said of them also. which serves for great reproof of many that neglect the power of all doctrine, which is the application of it to themselves▪ but this comes to pass either for want of faith , or through prejudice , or the slumbering of the spirit, or the love of secret sin; yea many lose the power of the doctrine, by wandering observation how it may suit unto others.

In whom ] Circumcision without hands is only found in such as are actually in Christ, they only wound corruption of nature, and cast away beloved sin • with sorrow, this is the difference between temporary faith and justifying faith. There are three sorts of hearers in the City; Some wholly profane, such as will mend nothing, nor like to hear of mending. Some openly sincere, professing constantly this circumcision without hands. A third sort, partaking of the properties of both the former: for they agree with the best in these things: 1. In the love of the ministry and Ministers that preach faithfully. 2. In the taste of the powers of the life to come, finding the word often of singular power, so as they receive it with joy and great admiration. 3. In the defense of the truth they seem as forward as any: these are near the kingdom of God, as the Scribe was; these are more then half persuaded, as Agrippa was; these are fired with desire many times to know what to do to be saved, as the young man in the Gospel was; but alas all this brings them within the compass of none of God's promises: and if they look not to it, fearful apostasy will be the end of all this, and they may prove most spiteful adversaries of the same ministry they admired, and proud contemners of the same remorse, with which themselves were often smitten, and so their latter end be ten times worse then their beginning.

Quest. But what do these men want, or what are their defects, that they should not be right for all this, having such great affection to the word, yea even when it is most sincerely taught?

Answ: Alas there are diverse things too apparent in their estate. For first, they join not themselves with such as fear God in fellowship in the Gospel. 2. They shun by all means the cross for righteousness sake. 3. They respect not all God's commandments: there are some sins they will not leave: there are some corruptions they are so engaged unto, that they will at no hand leave them. 4. Some of them forsake not the very sins they seem to detest and sometimes to cry out against; they cry out upon swearing, and yet (vile beasts as they are) they will swear still, yea and that most fearfully, yea after many remorses of conscience for it. 5. They will not be persuaded to use all God's ordinances: indeed they hear constantly, and to any man's thinking, with great attention, but they pray not in their families, they will not use the help of conference, they read not the scriptures with any order or conscience, &c. 6. You see they are not careful of their company, they neither shun the appearance nor the occasions of evil, they give not over their going, nor their resort unto ungodly company. 7. They have not been truly humbled by godly sorrow for their sin. Lastly, they have sincerity in respect of persons; in some they like it, in others they do not like it. they love not all the Saints.

Also ] This also leads us to the former privileges in Christ, and imports that the circumcision without hands here mentioned is to be accounted a marvelous grace of God. and worthily; for our judging of our selves, frees us from the condemnation of the world ; and our days of mortification, as it were the wedding days of the soul; and godly sorrow is accompanied with the spirit of prayer ; and a fountain of grace is opened, when our hearts are opened with true contrition. Thus of the persons.

Are ] This word designs the time of this spiritual circumcision; the time for the putting away and cutting off of our beloved sins is in this life, it must be now done or never done. besides till this be done, we can feel no profit or benefit for Christ.

Quest. The Jews in the Law did know directly when they should be circumcised in the flesh: may not we also guess at the time of the circumcision without hands, when God would have us go about it, beyond which time it may not be deferred without singular danger? Answ. There is a time and it may be known, and it is wonderful dangerous to stand out that time: in general, the time to humble our selves by mortification for our sins, and so to set about this spiritual circumcision, is, when God grants us the means of salvation : more specially when we are pressed with God's judgments : or when the mouths of God's servants are in a special manner opened unto us, and their hearts made large : or when God dispenseth other graces, as temporary faith, love to the word, and joy &c. or when we are smitten with the axe of God's word, and remorse for sin is wrought in us : or when hearing hath kindled in us a desire and thirst after the best things : or lastly, when we first set out to make profession of our being in Christ .

Quest. But may not any man repent at any time. Answ: No. 1. A man may tarry so long till he commit the sin against the holy Ghost. 2. Men that go not so far, may yet by obstinate impenitence provoke God to cast them into a reprobate sense . we see by experience that the most men that pretend to mend afterwards, yet do not, but troops of men that forget God go into hell .

Object. But the Scripture saith, At what time soever a sinner repenteth him of his sin from the bottom of his heart, God will forgive him, &c. Solut. 1. Mark the words, they have a limitation, thou must repent from the bottom of thy heart, or else they comfort not thee. 2. For the extent of the time, in so many precise words; the text in Ezekiel is not at what time soever, but in the day that a sinner repenteth, which is not so universal, but that it may admit the exceptions before, and though some men may and do repent at their latter end, yet neither all nor the most.

Object. But yet the Thief repented on the cross. Sol. Shall one example make thee presume? why thou mayest know that worlds of people when they came to die did not repent as he did, why shouldest not thou more fear the example of so many not repenting: what is one to thousands. 2. Thou readest that the other Thief upon the same cross died without repentance. 3. Thou must know that an ordinary rule cannot be drawn from an extraordinary instance: his conversion was miraculous, one of the 7. wonders wrought by Christ in his death. Christ made Peter walk on the sea, will he make thee do so to? will he for thy pleasure darken the sun, or shake the earth, or cleave the rocks &c. Thus of the time.

Without hands ] 2. Things may here be noted.

1. That, that is not circumcision which is outward, made with the hand of man, but that is true circumcision which is inward. Hence there is two sorts of Israelites: the one is a carnal Isralite, one outward ; the other is a true Isralite, for he is one inward in his spirit. As it was then so it is now, the carnal Isralite hath the name of Israel, and the sign of true circumcision; as then the circumcision in the flesh, so now baptism: and besides they profess to be the seed of Abraham, and they speak fair of God and heaven. Q. But what are the principal defects of the carnal Isralite? Answ. 1. He rests in the work done, he bears himself upon the external work of holiness: he served God, for he was at Church: he is regenerated, for he was baptized; he hath prayed to God, for he stretched out his hands. 2. His praise is of men and not of God. 3. He wholly neglects the power of godliness and the exercises thereof. 4 He is disordered in his life laden with iniquity. 5 He is senseless or incorrigible under public judgments. 6. He usually opposeth and persueth him that is borne after the spirit.

2. We may note here that God is not tied to means, he can work without hands. What is then the estate of wicked men? no hands of men or angels can make them happy, it is a work done without hands. Oh how honorable is the work of mortification of a sinner? it was a glorious work to make those huge heavens, and this mighty earth without hands: such is the glory of our spiritual circumcision: we see also here how little beholding the kingdom of Christ is to this world: their hands will not be gotten to set it up, God must do it without hands. Lastly we should learn in all estates to live by faith and rest upon God, whether in affliction or temptation or mortification of sin, though we see not means, yet let this comfort us God can help us without hands. And thus of the instrument of circumcision, as it is here set down negatively.

Putting of the body of the sins of the flesh ] Here is the form of this circumcision without hands: it lies in the mortification of the body of sins that are in the flesh. Where note 1. the matter to be mortified, the body of sins. 2. The manner, it must be put of.

The flesh ]

The flesh is one of the three great enemies of God and man's salvation, it is a treacherous domestical enemy. As it is treacherous, so it is tyrannical, it will not be pleased unless it reign. A most secret enemy for she sits at the fountain and poisoneth all: most falsely she lets in the Devil, and permits him to set up his holds and fortifications in the minds of men: and is never quiet till it bring the soul into actual high treason against God. It is the flesh that causeth whoredoms, murder, drunkenness, and all disorders. She opposeth all the ways of goodness, both by objecting against them, and by making evil present, she savors not the things of God, nor can understand them. It is she that makes the Law impossible to us : what with her veil of ignorance, and the slowness and hardness