Exposition Upon 1 Peter

Verse 9.

Whom resist steadfast in the Faith, knowing that the same afflictions are accomplished in your Brethren that are in the world.

HEre are the means set down, whereby we must oppose the Devil; and through the use of which we may prevail against him; namely, By being steadfast in the faith.

Whom resist] The course to be taken with an Adversary, is either to make peace with him, to yield to him, to flee from him, or resist him. To flee from Satan we cannot, from men we may; but not from him, as who will be with us whithersoever we go: To yield to him we may not, then we spoil all, that were to be his servants to our destruction; to make peace with him we must not, for his malice is unquenchable, and he will still seek our destruction, therefore we must resist him, and herein only is our safety.

1. We have a warrant and command for this. 2. We promised so to do in our Baptism. 3. If we resist not, we can never come into [ 1] Heaven; for none come there, but such as overcome, such as are conquerors, who have palms in token of victory: See 2 Tim. 4. 8. James 1. 12. Rev. 2. 26. and 3. 10. and 7. 14. 4. If we do not fight [ 2] and resist, we shall surely be destroyed: Every coward will fight, [ 3] when he sees there's no other remedy. 5. If we resist, we are sure to [ 4] overcome; for we fight not in our own might, but under our Captain Christ Jesus, who hath bruised and broke the Serpents head in [ 5] his own person, and will do also in us: We resisting as he requires, it were a disgrace to him if we should be overcome; nay, most certain it is, that no Soldier of Christ Jesus, resisting by the armor of his appointing, can ever be finally or wholly vanquished.

1. This rebuketh all those that resist not Satan at all, or as they ought; as 1. The profane sort that live in sin; these resist not, but rather serve the Devil: They resist God, his Word, the Spirit, good Counsel, all the means which are used to draw them from their sins; but Satan's temptations (as serving their humor) they resist not; this is the cause that Hell is so full: If the Devil persuade them to any evil, they are as ready to yield, as he to tempt. 2. Civil persons, they resist not the Devil, as conceiving their case to be good enough, for that they are not (as they conceive) so bad as others, though to neglect all duties in their families, and towards their souls, and to pass the Sabbath in worldly talk, and to be little at the Sacrament, or without any preparation, be frequent with them. 3. Hypocrites, who though they resist him in some things, yet in others yield, which is enough to their destruction. 4. Backsliders, that resisted him a while, and seemed to be well minded, & to be sorry for time past, & were fully purposed to take a new course, and seemed so to do for a time, that yet afterward returned to their old vomit, and yielded to his will and temptations, as they did before: This resisting was nothing, unless they had so continued to the end, and until they had overcome; for not they that make a flourish, and strike a few blows, and then fly or yield themselves to the Enemy, shall be crowned: O let all such repent of their baseness, and yielding themselves into the Devils hands, and to his temptations, as also of their breach of promise in Baptism; and for the time to come, let them learn to know what is the will of God, and which be Satan's temptations, and resist the same, and that constantly, and in all things; so shall the second death have no power over them, but they shall conquer here, and be crowned eternally hereafter.

2. This reproveth weak Christians, yea, sometimes even them who have well profited, and yet will show themselves weak in this, that if the Devil have any temptations against them, telling them they be hypocrites, and that they shall not be pardoned, their sins being so great, and their hearts to sinful, what do they but consent, and say as he saith, against themselves, and so yield; what a folly is this? Is not the Devil adversary enough, but that you must also be an enemy to yourselves? and do you know its the Devil, who is a liar, and yet suffer yourselves to be carried away by him, and say as he saith? a murderer, and yet yield to him? fie upon it, you ought to resist, & have recourse to your friends for aid; even seek unto God by prayer, search the promises laid down in the Word, listen to good counsel, &c. yea, when a man hath spent a good time in laboring to comfort them by the Word, they yet are at the same stay, and yield more to a temptation which is a lie, then to all that can be said against it; also, many and most Christians, alas, how little do they resist? how often do they yield? If he tempt them to lay aside prayer for trifles, or to keep them from the Word, there being this or that to do, how quickly do they yield? Many also are so filly, that they see not one of ten of Satan's temptations, and are so careless, that they fear them not: Thus sometimes they omit good duties, sometimes mar a good duty in the doing, are sometimes overcome in small things: What if they be not great things? The least sins be against God, hurt our souls, hinder our peace, make our comfort the less. If Satan come with some great thing, we fear, and look about us, he would wound us at the heart; but would we be willing to be hurt in the leg or arm? we must not yield at any time, in anything, how small soever, but manfully and constantly stand in opposition.

Stedfast in the faith,] Faith is a principal piece of our Christian Armor; God's Armor is Spiritual not Carnal, and though here one part be prescribed, yet we must not content ourselves therewith, But put on the whole armor of God; for so we shall overcome: The Armor of God's making shall prevail.

1. If none can resist nor overcome but they that have these weapons, What shall become of most, who have not so much as one of them, not Faith, nor Hope, nor Righteousness, nor Truth, &c? They must needs be a prey to the Devil as unarmed Creatures; They have been told of this Enemy, and that there was a complete Armor of Proof, which they might have if they would take pains; they neglecting the same, their condemnation will be of themselves.

2. It rebukes Christians that put on their Armor to halves, leaving off and neglecting this or that piece, and so are often overcome; we must get it all, and buckle it well and close to us every morning, yea, never lay off any part of it; we may do anything in it, work, ride, lie down, sleep, do any good, &c.

More particularly, faith is a principal piece of this Armor: Above all, put on the shield of faith, that will quench all the fiery darts of the wicked one: This is also the Victory that overcomes the world, even our Faith: This takes hold of the promises laid down in the Scriptures, of Providence, Provision, Preservation, Salvation, and is found by experience to be a notable means to resist all temptations in any kind, as worldliness, fearfulness, &c.

They then that are void of faith cannot resist the Devil, and how rare is true faith among men? The world imagine that its easy to believe, but God's Servants find the contrary.

Stedfast,] Its not a small or weak faith, but a strong and steadfast faith, that must resist and overcome the Devils Temptations, especially great ones: Such Christians then are to be blamed, which content themselves almost with a show of faith; so that when they come to lie on their death beds, after long profession, their hope is so faint, and their persuasion so weak, as that its to be wondered at, who then might have been triumphing in assurance.

So in their lives, their faith is so weak, as that every temptation shakes them, as the Disciples at a little Tempest: O that Christians can hold the hope of their Salvation so slenderly, and have such poor evidence, when as they should be able to prove it by many infallible Arguments.

Obj. But the least measure of true faith will save.

Answ. True, but poorly. A weak tattered ship may come safe to Land, but with how many dangers and fears, whereas a strong and well rigg'd Ship comes with more assurance and content to the Passengers.

Knowing that the same affliction, &c.] A Reason to persuade us to resist the Devil, and not to be discouraged, because its not our case alone to be tempted and molested by Satan and his Instruments, but of all the Servants of God everywhere: Satan spiteth not some few, though he doth them most, which most oppose him, but he hateth and seeketh to mischief all the Servants of God whatsoever: As Pharaoh pursued not some few of the Israelites, but all of them, to fetch them back again; so doth the Devil set himself against all the Israel of God: There's enmity between the seed of the Woman, and the seed of the Serpent; He set upon David, resisted Jeshua, &c. tempteth all, spares none: All that will live godly in Christ Jesus, shall suffer persecution: There's none so tempted, but others have met with the like; Thus will the Lord have all to be humbled, thus prove them, thus set their graces on work, yea, thus increase grace in them.

We must therefore be the more comfortable, seeing we have so many, and such Companions, would we go to Heaven an easier way then all the Servants of God have gone? we are well if we go the same Sanctified way; And as we go in no harder way then others, so we must not look to have a soft and fine way strewed out for us alone, this were too much daintiness. True, it is the Devil that will persuade us, and we are ready to think no bodies case like ours: O I have had such temptations. That there is no God, that the Scriptures be false, innumerable blasphemous thoughts! so to rebel against God, to hurt myself, &c. O be not discouraged, others of God's Servants have met with all these: So we are ready to think our pain, or cross, or kind of life, to be more painful then any others, whereas it is nothing so; and this the Devil persuades to, that we might conceive that God hath picked us out for his Enemies, and so might move us to distrust, and put us out of comfort.

Are accomplished,] That is, both suffered and overcome by them. Hence note, That

God lays no temptation on his, but he enables them to overcome it; They have no power of their own, but by his they are able to do all things; yea, even such as ourselves have gone through the fire itself.

This may encourage us to fight and resist manfully, for as others have overcome, so shall we, who do no more fight in our strength, then they did; we have had many a temptation, that we feared sometimes we should not have prevailed over, which yet through God's goodness we have now outgrown; So shall it be with the rest.

Obj. But seeing they knew this before, why doth he urge this as a Reason to comfort and hearten them, and not rather some others which they knew not?

Answ. Because though they knew it, yet they had not so the use of it, as to be heartened by it: Its one thing to know a thing, another to be able to apply it, and make use of it, according to our need: The common sort know many principles, and many truths, whereof yet they make no use of their lives, and live as if they knew no such thing, whose knowledge doth but procure them the more stripes.

1. Its therefore the Ministers duty, not to inform the understanding only, but to labor and work upon the dull affections, and to bridle the unruly lusts of the heart, and bring them to stoop: If people could make use and apply a thing as soon as they knew it, a Ministers life would be more easy then it is; but the wisdom and skill is to wind into the people's hearts, and to work a love to that they know is good, and an hatred to that that is evil.

2. People must not content themselves to know, but look they put in practice that they know: If ye know these things (saith our Savior) happy are ye if ye do them: O how many promises do God's people know, whereby yet they are not comforted.

In your brethren,] There's a near conjunction between believers: They are fellow-brethren, of the best brotherhood; God is their Father, the Church is their Mother, they are begot of the same immortal Seed, nourished by the same food of the Word, Heirs of the same Inheritance, are Members of the same Body.

1. This rebukes them that scoff, like Ishmael, at the term of Brethren or Brotherhood, who yet can be content to have a Brotherhood between themselves in swaggering, lewd companionship, &c. such scoff at the language of the most High.

2. It teacheth us to embrace each other with brotherly entire affections, and express them by brotherly actions; as good counsels, admonitions, exhortations, prayer, example, rejoicing with them that do rejoice, and weeping with them that weep, &c.

3. This rebuketh not only the want of these (which is very common) but also and especially the contentions and jars that are often between Christians: If Parents should have of their children some going together by the ears, and that before the rest of their Brethren and Sisters, yea, before the servants and strangers, how would it grieve them? so doth it God, if we shall before his face, and our Mother the Church, our fellow Brethren and Sisters, to their grief, yea, before the Canaanites and Perizzites, who will laugh thereat: If, I say, we shall thus contend and strive together, how monstrous is this? either we must unchristian ourselves and one another, or else we offer violence to Christ's body, pulling one member from another, which he will not endure. What if there be a sudden offense or falling out between any, is there not a time to forget, to be reconciled, and to heal up all?

That are in the world,] That is, dispersed here and there in the world. Hence note, That

God hath his Church far and wide in many places. In former times indeed it was hemmed within the compass of Jury; but since our Saviors time, its spread into all Nations, though not into all at once: This in some Countries more visible, in others less, because of persecution, wherein yet no doubt are Seven thousand that never bowed their knee unto Baal.

We must therefore pray earnestly for all God's people that be in other Countries; they have as much need of prayers as we, and as many, yea, the same temptations with us, yea, most of them far greater: They love the same God and Jesus Christ that we do, are led by the same Spirit, look for the same glory, have the same hearts to God, have the same Devil for their enemy; therefore pray for them, for so we may do them good, though they be thousands of miles from us, and love we them when we hear of them, for they be our Brethren.

In the world,] As if he should have said, There are some of your Brethren indeed, that are not under these temptations, namely, They that be out of the world, they which be triumphing in Heaven: They rest from their labors, and are blessed: They triumph with palms, are out of danger: No temptation, no trouble toucheth them, but all that be in the world be in the same troubles.

1. Therefore whilst we are in this world, do not we look for any time of truce; we may be foiled in our old age, if we look not to it, as many worthy men have been: We must not therefore lay away our weapons, we may hap to have a sore combat on our deathbed.

2. Long to be with God, and so to be out of temptations, though not so earnestly, but that we be content to tarry the Lord's leisure, and work ere we look for wages, in the mean time doing him the best service we can: Some offend in impatient haste, they would be crowned ere they have fought up their fight; some again linger here too much, not for the right ends (for we should be content, and desire for some respects of God's glory and others benefit, to tarry here still) but for worldly respects, which we must carefully avoid.

Verse 10.

But the God of all grace, who hath called us into his eternal glory by Christ Jesus after that ye have suffered a while, make you perfect, stablish, strengthen, settle you.

HEre followeth the conclusion of the Epistle, in which the Apostle prayeth for them whom he hath taught, and desires an effectual blessing upon that he hath written to them: Thereafter he commendeth to them his Epistle, and lays down the sum of it, next sends his salutations, then wisheth them to love each other, and testify the same, & lastly with a short prayer for them, takes his leave of them.

In this Verse he prays for them, even that God would daily increase them in all grace toward perfection, and at last perfect them, after the few afflictions that he hath here appointed them to go through; and in the mean time, that he would confirm, strengthen and stablish them in knowledge, obedience and faith, that they might not be removed nor shaken through their troubles, from their good beginnings. Hereof also he rendereth some Reasons, 1. Because he of whom he begs the same, is the God and Author of all grace; not of every kind of grace only, but of every measure of grace. 2. He hath already shown them mercy, and bestowed grace on them, and called them out of the world, and from their corrupt estate of blindness, unbelief, impenitency, to the knowledge, faith & obedience of the gospel, & of Jesus Christ, therefore he will go on and finish his work: And in this 2 ^d Reason are sundry others couched; as that he hath called them to his eternal glory, & therefore will not leave them in the mid way; that he hath called them in Christ, and therefore that its firm & fast, and cannot be shaken; so that this is a most excellent and sweet comfortable prayer, worthy to be remembered of us all, & laid up with us forever. Herewith a couple of ancient good Christians (that I knew, and who were as full of troubles, and as deeply tried as ever I knew any) did wonderfully comfort themselves, and were so affected therewith, as I never visited them (as I did often) either together, or when God sundered them, but they had this in mind, and would utter it so feelingly, as they declared themselves much sustained thereby.

From the coherence, in that the Apostle prayeth for the people, and for a blessing on that he had taught them, note, That

Its the duty of God's faithful Ministers, to seek to advance and further the Salvation of God's people by all means: Thus must they do by Preaching, Example, Prayer, &c. Thus did Moses and Aaron, Ezra, Jeremiah, the Apostles, &c. so ought we for the gathering of more to God, for the edification of those that be won, for the comfort of the feeble, the rousing up of the drowsy, the reformation of what is amiss, the daily increase of that that is good: This is no small forwarding of the work, of no small avail with God: Thus shall we manifest our zeal to the glory of God, our unfeigned and hearty love to the people's souls, and this will be for our own discharge, that we may have boldness and a good conscience.

Hereupon people must do for their Ministers, both for love to him, and to requite like for like, and for their own benefit, for increase of knowlede in the Word of God, Wisdom, Zeal, Love, Patience, and all graces that may tend to further the work of Salvation in them, the fruit whereof shall redound to them; for according as the Minister is, much after are the people, and for direction and assistance every time he is to preach to them: This no doubt is much neglected on both hands; and the Ministry of the Word must be followed with prayer, for the success thereof depends upon God's blessing, and therefore is to be obtained by hearty prayer: It depends not on the Preacher, if he could speak with the tongue of men and Angels, he could not of himself open the eyes or convert the soul: The Apostles had power to work miracles, to heal the sick, cast out Devils, &c. but to convert the soul, that God reserved ever in his own hands: Paul may plant, and Apollos water, but God giveth the increase: The best Preacher in the world cannot with all his skill, grace and pains, change the heart of his wife, sons, daughters, or dearest friends. True, the Minister may help or hinder by the manner of his preaching and living, as if he Preach ignorantly, confusedly, coldly, or mingle unsavory and galling speeches, or live badly, he may hinder the likelihood of good by the word; and if a Minister preach understandingly, orderly, feelingly, zealously, and live thereafter, he provides the medicine the better, and more fit to work, yet he cannot convert a soul; If we meet with any speeches sounding that way, as to Timothy, Thou shalt both save thyself and others, &c. we are to understand them to be meant instrumentally: The work is the Lord's, and above all created power, yet a greater work it is, then the making of the world: Nor doth it depend on any hearer, be he of what wit, memory, dexterity, education soever, for even such have long lived under the Ministry, and yet are as far from conversion as ever; we are by nature blind, dead in sin, not only not apt to any good, but full of Rebellion: See Deut. 29. 4. Jer. 24. 7. Acts 11. 21. and 16. 14. Therefore the success of the Word depends on blessing, which is to be sought by humble and hearty Prayer, the same being all in all.

Its a good sign in the Minister that he hath a desire his Ministry should prosper; when he is not content to Preach only, but follow it with Prayer. As women having set herbs or sown seeds in a dry ground, following them with the watering Pot, have a mind they should grow; and as we sow not our seeds in the field, but we ask God's blessing thereon, so much more should we on this precious seed: Thus shall it appear that they trust not in themselves, and that they are desirous that their Preaching should not be in vain.

So ought the people; for the blessing of the Word, namely, the fruit of it is all in all; what though we hear never so much, if the same be not made effectual to us, the threats to humble us, the promises to comfort and quicken us, the sins forbidden to bring us into an hatred of them, and love of the contrary duties, and we be so altered by that we are: This is the end of all; See Jonah 3. 5, 6, &c. Acts 2. 37. 1 Cor. 14. 25. Therefore they should, as pray earnestly before that the Word may be made of force and efficacy; so afterwards must their minds run on the things delivered, and their Prayers in their Families by themselves, relish of the same: But what neglect is there this way? How few pray before, and how many after they have heard, suffer worldly business or pleasures to put out the same? Oh! there is no such care that this precious seed should take root and fructify; we complain of our bad crops, but not of this, yet here there's not only a loss if it do not take root, but it turns hurt; by to every Sermon a step • igher Heaven or Hell: What Crop can we show to God of all the Sermons we have heard? we crave God's blessing upon our bodily food, how much more ought we on this Spiritual?

The God of all grace,] He is so called of the effect, because he is the Author and Giver of all grace; he is the Author of all that may be called good, which may be divided into gifts and graces in this world; gifts of all kinds, as of body, mind, &c. In him we live, he makes the Sun shine on us, &c. also gifts of health, strength, beauty; so of the mind, as natural virtues, also gifts to rule Kingdoms, as to Saul; so of Trades, Arts, Sciences, nay, of gifts yet higher then those, knowledge, understanding of the Scripture, Prophesy, Prayer; yea extraordinary too, as of miracles: So is he also of graces, which are such as accompany Salvation, and he bestoweth only on his Elect, as saving knowledge, faith, peace of conscience, joy in the Holy Ghost, repentance, love, meekness, patience, &c. Hence it is that sometimes he is termed the God of hope, sometimes the God of peace, sometimes the God of all comfort, so here the God of all grace: He gives every good gift and grace, and not that only, but every measure of every grace, the beginning, continuing, and finishing grace: Whatsoever grace is in Saint or Angel, is the gift of God, either by Creation, as to the Angels and Adam, or sin by restitution: What grace is in any man alive, of what kind or measure soever, is only of God, for we are so far from having any of ourselves, that we have nothing but the quite contrary, even Opposition and Rebellion, none else ever did, or can give grace: The best Parents cannot convey grace into their Children by generation; nor can the best Minister into any by preaching or counsel, God alone is the giver hereof.

1. Everyone that hath grace, in what measure soever, must be humble and thankful, acknowledging the same to be only from God, and giving him the praise thereof: O be exceeding thankful for it, that he hath given it to thee, denying it to most; and to thee, as unfit to receive grace, as the worst in the world, and who didst no better deserve it, then they that shall never have it; and especially be thankful for it for the worth thereof, one dram of grace is of more worth then the whole world, its the quintescence of God's favor, and like Pearls of great value in a little room. A true humble heart in the sight of thy misery, a little true faith in Christ, and Sanctification, with an hatred of all sin, and care to please God in all things, is worth a Kings Ransom, and an honest upright heart, careful to be be ruled by that it knows, is better then all knowledge without this.

2. Everyone that is without it, must endeavor for it: Whether goeth a woman with her pot or pail for water, but to the Fountain? so must thou have recourse unto God; there is grace enough in him, and he hath it to bestow, and its his honor so to do: But how shall we come by it, the Well is deep? God hath opened the Fountain of his grace in Christ Jesus, and conveys grace by the Conduits of the Word, Sacraments, Prayer, &c. so that its not locked up in Heaven; wouldest thou therefore have thine heart humbled and broken, God can do the same, come to him, wait on him in his word for it? wouldest thou believe thy sins are pardoned through Christ? wouldest thou be changed, and have thy heart altered to hate every sin, to love whatsoever is good? wouldest thou have grace against thy strongest corruptions, that thou couldest never master, and do duties to thy thinking impossible, as to love thine Enemies, abide persecution for the Truth, &c? come to him in the same word, and by prayer; he can do these things for thee: Why then is the world so graceless, seeing there is abundance in God? Its because men see not their emptiness of grace, and know not the worth thereof: They desire Health, Wealth, Honor, Pleasure, true grace they regard not, prize not: O that men did see themselves woeful naked Creatures, without grace! They would not then content themselves with any shadow of grace, hearing, profession, a little restraint, some few gifts, &c. but labor indeed for grace.

3. The Servants of God that have obtained some measure of grace already, should be provoked still to wait upon God for increase, for he gives all grace, the last, as well as the first and the middle: According therefore to our proceeding, let us beg fitting grace of God; Why, are there all kinds and measures of grace in God, and we have so little? we beg not earnestly, we open not our mouth wide, that God might fill it, we have not hunger-bitten hearts, we prize not grace.

Who hath called us,] Another Reason to persuade himself and them, that they should obtain this request of being confirmed to the end, even because God had already begun with them, and called them, that is, had pulled them out of the state of ignorance, unbelief, impenitency, into the state of grace, knowledge, repentance, &c.

Whom God means to save, he calls them out of their sinful state to grace; There's an outward calling, and there's an inward calling: This last, through the operation of the Spirit going along with the outward means, is made effectual, as to Lydia.

This stands in three things, enlightening the understanding to conceive, opening the heart to believe, and changing the whole man from that it was before; not only he calls them, but awakens them; not only invites them to come, but gives them an heart to come: of this you may read Rom. 8. 30. 1 Pet. 1. 15. This is proper to God's children, and is the work of God, none else can do it; without this there's no Salvation, as those that have this shall be certainly saved, this being a mark of their Election past, 2 Pet 1. 10. and of their glory to come, Rom. 8. 30.

Let every man examine himself, whether he be effectually called (heretofore I have laid down the marks hereof) if thou findest thou art, then be of good comfort: Be thankful, for that God hath called thee, leaving others, there being no more worth or aptness in thee then in them; and study how to walk worthy of this high and holy calling, even in all zealous and godly conversation, not fashioning our selves like unto the world, from which we be called, but differing as much in our behavior, as we hope to do in our end, not defiling our selves with any evil, not yielding to our lusts, not doing anything unbeseeming our holy calling; but as he is a holy God that hath called us, and its an holy Gospel whereby we are called, so we may be holy in all manner of conversation: This is the end, as of our Election and Redemption; so of our calling: So that we must not serve God coldly, who hath singled us out from the world, but look we be singular persons, a peculiar people to him.

On the other side, if our hearts tell us, that we be not effectually called, then is our case bad: God's callings, which we have not obeyed, will be accusations against us. O how few be truly called? most hold on in a profane and bad course; others having reformed some things, and thereupon counted themselves in a good estate, nay, given some good hopes, yet have after fallen shamefully; some to the world, some to open profaneness, for there is no stay of a man till he be effectually called: O then entreat God now to work on your hearts, you know not whether you shall ever be called more or not: To day if ye will hear his voice, harden not your hearts; listen to God's voice, call upon him to open thine eyes, and change thine heart. When thou comest to the Word, pray, O Lord, strike that stroke that may truly convert my Soul; yea, let all God's mercies, and thy several afflictions and crosses, be as so many voices calling thee to God, count them so, and listen and yield to them; and though heretofore thou hast turned the deaf ear to God, yet now let it be so no more.

Into his eternal glory,] The end why and whereunto they be called, even that they might have glory, not vanishing, but eternal glory, so that it was not possible, but that they should be saved: See 1 Thess. 2. 12. 2 Thess. 2. 13, 14. 1 Pet. 1. 3.

1. He that is effectually called is an happy man, and of high dignity.

2. Let such walk worthy hereof, glorifying God with all their might.

3. It should whe • on others to listen to the voice of the Lord's call: What shall they lose? they shall come from sin and shame, from wrath and damnation, and shall be admitted into God's favor, partake of grace here, and of glory hereafter. No marvel people be so loath to yield, and we have so many delays, and hard answers of them. Are they not shrewdly hurt to be called to this estate?

Now in that the Apostle useth this as an Argument, that the Lord would confirm, strengthen and stablish them, even for that he had called them, we may note, that

Whom God hath effectually called, he will never forsake, but continue them to the end: His nature is unchangeable, whom he loveth once, he loveth always to the end; we are indeed apt to fall away daily, but Christ hath prayed for us, and our salvation is not now in our own keeping.

By Christ Jesus] Christ is the way by which all good comes to us, as our Election, so also our effectual calling.

1. Its therefore not from any merit of ours, but for Christ's sake that we are called; we must not be proud of ourselves, but thankful unto God through Christ.

2. This also may comfort us, we shall never fall, our calling hath such a sure foundation.

After that ye have suffered a while,] He prays that God would make them perfect, &c. but in the due time, even when they had passed the few afflictions and trials he had appointed. Here note,

1. That we must go through troubles, ere we come to our perfection in Heaven. There's a time for all things; a time for Soldiers to fight, and a time for them to rest and enjoy the spoil after victory: The cross is the Christians companion. Many are the troubles of the Righteous, and we must look for such in this world: It hath been the Kings-road and High way to Heaven, that sanctified way, wherein from Abel until this time, all God's Worthies (the Patriarchs, Prophets, Apostles, Christ himself, &c.) have walked: Neither is this without cause, for afflictions serve to humble us for sins past, and fetch us from wandering (as the Shepherds dogs doth the sheep) whereof David had experience, Psal. 22. and 119. They serve also to mortify our lusts, tame our pride, subdue and kill our rebellious old man, helping us against it, which would else be too strong for us; so to hold us in compass when we be well, as an hedge of thorns. Children must be washed and made clean, though they cry, so must we from our sins; and as they by mustard, or the like, must be weaned from the dug, so must we by afflictions from the world, which we love too well; and as as there were no rule with children without the rod, so would we be unruly, were it not for afflictions: They also make us heavenly minded, and hereby our Faith, Patience, and such other graces are tried, as whether we have such or not, whether more or less then we thought; yea, they serve to purify and increase that measure we have, for as standing waters gather mud, and bodies without exercise wax unhealthful, so but for afflictions we should be in a bad case. Hereby grace is made more active and fruitful, as the vine is by pruning.

1. Therefore we must be content to go this way to heaven, and glad to: We must not think to have a new way strewed and paved, and covered, as it were, with carpets, when as the other Worthies of the Lord have waded to the ankles in blood.

2. How can they that give themselves to all jollity, and put away all hearts grief, and do wholly give themselves to profits, pleasures, feasting, &c. How can these, I say, think they are going to Heavenward? They will have their will here, whatsoever befall them hereafter.

3. If any should hereupon doubt that they are not in the way to Heaven, because they have no troubles, &c. What, have you no troubles? Are you not troubled with a rebellious and sinful heart? and fight you not with Principalities and Powers, and Temptations, that make you cry our sometimes, O wretched man that I am, &c? and do you never meet with ill tongues for the profession of the truth? you do: Then are not you without troubles, though it may be you have not had so great troubles as some: Well, thank God, and use prosperity well, and store yourselves with grace against troubles come; It may be God hath spared you hithertil, because you are old vessels, too weak for new wine, in time you shall be met with. Besides, all are not in trouble at once; neither our whole life troubles, but God gives many breathings: Therefore discourage not yourselves, neither pray for troubles, God knows what is best, we know not how fit we should be to bear them.

2. That the afflictions of God's Children are but small; They are so in respect of quantity and continuance, not so in respect of us, or of our strength; for small ones would be too great for us, if God did not assist us, and they be small in respect of that we have deserved Hell torments, or the joys of Heaven we be called to. Alas, they are not a flea-biting that any of God's children endure here, to that they deserved, and the wicked shall suffer in Hell, nor to be compared to the least part of the joys of Heaven. And for the continuance, our life is but short, a span long, and in it we have many respices; See Psal. 30. 5. Isaiah 17. 14. and 54. What are sixty years to Eternity? as a drop of water to the whole Sea, as a Mote in the Sun to a Mountain: God moderates the afflictions of his Servants; if he deal with his Enemies he lays it on, let them bear it if they can, if they cannot, choose them, as Judas: The just time is set down for the godly's troubles; It shall not be as we will, nor as the Devil and his Instruments will; If as we would, then should they be so small, as we should be never the better; If as they, we should be spoiled: God will rule the matter, it shall be neither too much nor too little, but just enough for our best good.

We should praise God for his mercy and goodness, that respects our weakness thus, and hath delivered us from the eternal torments we had deserved, and turned them into a few merciful afflictions for our good: If they press us anything hard, then they are but short and small, and laboring for a good measure of faith, they will be the smaller? They are nothing to that we have deserved: Turn thine eyes downward to the torments of Hell, then lift up thy thoughts to the joys of Heaven, these will make us account them but small, and bear them quietly.

Make you perfect,] That is, lead you on daily towards perfection more and more; perfect is taken in two senses in Scripture, for upright, that hath perfection of parts and absolute, which is perfect also in degrees and measure; for parts, as a child new born, so is a Christian in his first conversion: Absolute none can be here, aim at it and towards it they may, yet comparatively some are so called and counted, namely, they that have well profited in respect of novices.

We must labor to grow forward daily, and forgeting what we have attained, run forward as they in a race: we must neither be so proud, as to think we are perfect by and by (as some in their conversion do, not knowing they are but babes) nor yet so lazy, as to content ourselves with any measure, how small soever, but join measure to measure (as a covetous man doth house to house) coveting Spiritual gifts, and growing in grace more and more; what man is content if he have but from hand to mouth, and scant that to live on, but desires rather a little elbow room, and to have a competency to live in some good handsome fashion, and to have for himself and his friends, and wherewith also to relieve the needy? and wiltst thou rest satisfied with any measure of grace, especially having the means of growing?

1. This rebukes them that be grown worse: O fearful! either they never began in truth, nor laid a good foundation, which is most to be feared (whom therefore it now concerneth to begin right and lay sure, for better begin twice, then perish once) or if they did, then it much concerns them to repent and amend, &c.

2. It rebukes such as stand at a stay, like an Apple-tree in a cold clay ground; that lives, and it may be every year bears two or three shrunk Apples, but shoots not out her branches, nor bears plenty of good fair fruit as we desire; what's the reason? when we see a Beast in good Pasture, which hath not cast the old coat, we say its surfeit, it must have a drink; so are these surfeit with the love of the world, then which there is no greater bane to godliness: Its like a great high Ashtree, that will suffer no tender plant to grow thereby or thrive; another reason may be, for that they compare themselves with them that have less, or nothing in them; another, for that they neglect the means, or live under lean means, or they use the means carelessly, What a shame is this? we might have with care attained a far greater measure, so as our worst time might have been as good as our best was wont, as it proves with thrifty persons, who through God's blessing come to have better fare any day, then they had at first on their best day: If a man should have an Apprentice many years, and he be worse and worse, or learn nothing, what would he say? were he likely to attain skill in his Trade? If God should call most of us to an account, alas, we have but small skill in the trade of Christianity.

3. It may comfort those that desire to grow forward and use the means carefully, and mourn that they can do no better, and grow so poorly, surely they are like to thrive apace.

Stablish, strengthen, settle you,] Here he prays for their perseverance. Hence note, That

Its not enough for us to begin well, but we must hold out to the end; neither is this either less necessary, or less difficult then the other.

Use all means diligently to this end, and pray earnestly to God, for we shall have many opposites: Confirm your judgments in the truth, and keep you from Error; strengthen you in faith, that you be not removed from your stedfastness and faith in Christ the rock; stablish you in your good course and godly conversation: we shall meet with subtle deceivers, that will seek to ensnare and withdraw us, as the Galatians were misled, and those mentioned Acts 8. 10. They of the Separation trouble many honest people of a tender conscience, and in their first love, and yet have not sufficient knowledge to try what they say, but come with a great color of zeal: Its a great trouble to be distracted in mind, therefore use the means, resort to those whose Ministry God hath blessed to convert your souls: And is not the Church and Gospel as well able, and as like to confirm you, as it hath been to beget you to the faith: Let us take heed of being removed from our Faith, either in general or in particular; let us take heed of being shaken and put from our good course, and drawn into evil through prosperity, or of being choked by preferment, or daunted by affliction and persecution.

Q. If a man having begun in truth, do use the means carefully, may he be assured of perseverance?

A. Some think that no man can have any such assurance, or hold out to the end, considering what man is in himself, what the Devil, what the World, &c. but though we be subject to fall away every hour, and if we should compare ourselves with the oppositions of our Spiritual Enemies, we might even utterly despair, yet we are in a strong hand to be kept: Our life is hid with Christ in God, we are kept by the power of God through faith unto Salvation: Those that are justified and sanctified, though of mean parts, yet are sure and safe; The least measure of grace shall stand, when the greatest gifts without grace shall fall away.

Verse 11.

To him be glory and dominion forever and ever. Amen.

HAving had occasion to speak of God's mercy in Christ Jesus, he cannot but break out into praise and thanksgiving. Whence we may learn, That

Upon the consideration of our Election in Christ, as also our effectual Calling, &c. we must at no time cease praising the Lord; thus do the Saints and Angels in Heaven, and it will be our work there, which therefore we should begin here: We must labor throughout our whole course of life to glorify God, yea, seeing Dominion and Power belongs unto Christ, herein is our comfort, herein the welfare of the Church of God, and every particular Christian, Christ bears the sway, else woe were to us.

Verse 12.

By Silvanus, a faithful Brother, unto you (as I suppose) I have written briefly, exhorting and testifying that this is the true grace of God wherein ye stand.

ANother part of the conclusion, namely, A commendation of his Epistle: 1. From the Messenger he sends it by, Silvanus, whom he commends for a faithful Christian and Minister, and one that loved them well, and was careful for them, as he was persuaded, and saw cause to move him so to think. 2. He sets down the sum of his Epistle, consisting of two parts: 1. His testifying by infallible Arguments, That that was the true Religion and way of Salvation, which they believed and yet stood in; though there were other false Religions, yet was this the only true Religion. 2. His exhorting of them earnestly, not to suffer themselves to be removed from the same by any means whatsoever; so that he wrote not about trifles, but about the main, namely, To signify and prove to them the true Religion, and to persuade them to constancy therein.

By Silvanus,] The Apostles had some to attend them, and assist them to write and send to the Churches; not for pomp, but necessary use and furthering of the work: This grew after to pomp and state under Popery; but pomp and state beseems not the Ministers of the Gospel, howsoever, its meet that they should have necessary furtherance.

He sends this Epistle by this Silvanus, whom he so highly commends, he picked him out of purpose; for he would not commend such a jewel, a prime piece of the Churches treasure, to every ordinary person; he also was fit to certify them of the Apostles mind therein, and preach out of it to them.

Its meet holy things should be in the handling of holy persons: See 1 Tim. 3. Eli 's sons made the people loath the Sacrifice of the Lord: Even the meanest Officer in the Church is to be of some understanding, and of sober, honest conversation, not a base person, Swearer, Drunkard, &c. its a loathsome thing to see such, having anything to do with Church-businesses.

A faithful Brother,] He was a good and faithful Christian, and a faithful Brother in the Ministry, good both in his general and particular calling; the one is the ground and trial of the other: He that is no good Christian, can be no good Magistrate, Minister, Housholder, &c. and he that is no good Magistrate, &c. is no good Christian: In that the Apostle gives him such a good commendation,

1. It teacheth everyone of us to labor for a good name and report in the Church of God, as Job, Zacharias and Elizabeth, Barnabas, Obadiah, with others had: This is better then good ointment, then much gold and silver: What a blessing while we live, and after death a fragrant memory?

2. It rebuketh those that live so badly, as the Church nor Charity itself cannot speak well of them; as also such as live so doubtfully and suspiciously, as in some things they give some hope, in others they dash it again, so that there's none can give any full testimony of them: Such provide ill for themselves.

Unto you] He was very loving and faithful to them, hereof the Apostle informs them, that they might esteem the more of him, and profit the better by him: Such as are faithful in their Ministry, draw their people's hearts to them and their Ministry, whereby they receive much comfort, as their people profit.

1. This rebukes the great unfaithfulness of numbers of Ministers, they have little care or conscience for their people's good. But

2. If Ministers be loving and faithful to them, then ought they again to regard them much, lest else they discourage them in their Ministry.

As I suppose] The Original word signifies more, as by casting mine accounts I find, or by laying things together I can gather; yet not such a confident word but kept within bounds, whatsoever might fall out. Here note,

1. That we ought to think and speak as well of Ministers and others, as we have cause, and as we have grounds to warrant us, not keeping from them their due regard and commendation, much less speak evil of them that deserve well.

But herein great numbers fail, with whom one infirmity in their brethren, shall drown their many good graces; yea, are ready to hear ill reports and believe them, though they be never so uncertain or ungrounded.

2. That we ought to be wise and wary in our commendations: Many have repented that they have so largely commended others, when as they did not walk answerably; much hurt hath come this way: We had need be wary, except we have more then ordinary experience, for the heart of man is deceitful, and many good beginnings to the eye, have not proved so well; yet if any should not prove well, it can be no great disparagement to them that have spoke well of them, so they have been moderate therein, for all the Apostles were deceived in Judas, as Paul of Demas.

I have written] The Apostles great care of their good: Having entered them, he would confirm them; and now, that he could not preach to them, he writes, which would stick to them, and whereunto they might resort again and again at their pleasure.

Hence I might speak of the profitableness of writing Epistles, how much good God's servants may do to each other being absent, by Prayers, by Letters: How much good hath been done by the Letters of the Fathers, and of godly men in latter times, as of Calvin, Beza, the Martyrs, &c. who knoweth not? what a fault is it that its no more used, as Parents to their Children being absent, friends to friends, &c. whereas wanton Letters, and Letters about worldly businesses are frequent enough.

Written] Thus God moved the hearts of his Servants, and assisted them extraordinarily to pen the parts of holy Scripture: O what a a benefit it is that we have the whole, and most holy Word of God written and before us, and how should we in token of thankfulness be exercised therein? But most busy their heads with other matters, namely, Their worldly profits and pleasures, fools babbles, in the mean time little using or regarding the Bible.

Briefly,] 1. Because he would have them the oftener in it, and take the more delight to read it over. 2. Because he sent Silvanus to open and unfold it at large, by preaching out of it, and making application thereof for their good.

Here see how God in his infinite wisdom hath provided us his Word, wherein is all his mind, and that in few words, to provoke us to be exercised therein; for if the Word had been written as large as we had need for our understanding, the world could not have contained the books that must have been written; but the Lord hath revealed his will briefly, laid down much in few words; yet for our further benefit, God hath Ordained the Ministry of his Word, and given gifts to men to preach it, expound it, apply it to everybody's use, so that both together do most happily: How should God have provided better for us? If therefore people profit not, their answer must be heavy.

Exhorting and testifying, &c.] These words afford sundry points; as

1. In that the Apostle testifieth by sound Arguments that they were in the right way, note, that

Its needful for everyone to know and be well assured of the Religion he professeth, that it is the truth of God, for there be many Religions, yet but one truth, miss that and perish; we must not go by guess in our Religion: Its not enough that we have the true Religion, except we know it to be so, that we be not wavering, and carried about with every wind of contrary Doctrine.

1. This rebukes those that take occasion, because there be so many Religions, therefore they will meddle with none, but take their ease, and tarry till all agree.

2. It rebukes those that profess a Religion, as all do, but know not whether it be truth or not, but believe as the Church believes, as they be told, but have no ground from the Word for the same: Turks may not, its death to question about their Religion; Papists may not, especially the Laity, who are forbid to read the Bible, or any good Book that way, but we may; yet how do the most in this Land profess the Gospel, which by God's goodness is the truth indeed? alas, how few know and are able to prove it?

3. As its our duty to testify and prove our Religion, to be the only true way of Salvation; so its yours to know and acknowledge it, that if an Angel should come and inform you otherwise, you might not give ear to him.

2. In that the Apostle thought it not enough to prove to them that that was the true Religion they were in, but exhorted them to continue constant in the same, note, that

They that know the truth, ought so highly to esteem it, and be so thankful to God for it, as they never suffer themselves to be removed therefrom, whether for hope of gain, or fear of trouble, &c. we must buy the truth, not sell it. The Martyrs would rather lose their lives then the truth; if we let that go, we lose our Souls.

3. In that the Apostle takes such care and pains with those Jews that now stood in the truth, to hold them therein, we may note, that

Its an hard matter for those to hold out steadfast, that have begun to do well, for our heart is deceitful, the Devil is subtle and strong, and there are also many Seducers, many baits, many discouragements, &c.

What are they then that say, there's too much Preaching and Reading? They know nothing that belongs to true Christianity. A little means may serve to keep men in a loose, carnal, and profane course, but to keep us in a good course, there must be precept upon precept, line upon line, &c. and all little enough.

Therefore Ministers ought to continue with all diligence, not only to gain home more, but even to hold on and confirm them that be gained, that they fall not away into error, sin and security, and people have also need to use all good means to this end.

4. In that his Epistle consisteth in testifying by sound reasons, for the confirmation of their judgments, and then of the Exhortation for the whetting on of their affections; Note, That

Both parts are necessary in Preaching, the one still to accompany the other.

1. Ministers therefore must labor in and for both.

2. People must make use and account of both, regard Doctrine for knowledge, and suffer Exhortation for practice: Some cannot endure Application and Exhortation, but are all for knowledge and to feed the understanding, and it appears in their lives, for they cannot endure, but to live at elbow-room, as they list, notwithstanding the profession some make in hearing Sermons.

Verse 13.

The Church that is at Babylon elected together with you, saluteth you, and so doth Marcus my son.

ANother part of the conclusion, consisting of Salutations from the whole company of the faithful with him, and particularly from Mark.

The Church] The company of the faithful that were at Babylon, knowing of our Apostles writing to these his dispersed Brethren, entreat to be remembered to them, and pray the Apostle (for he would not send their commendations without their knowledge) that he would signify to them, that they remembered them, loved and reverenced them, and were glad of them, praying to God for them, &c.

God's people though far distant one from another, yet must be mindful one of another.

Which is at Babylon,] Namely, a City of Assyria, whither the Jews were carried Captive by Nebuchadnezzar, and there abode for Seventy years: There were here now sundry believing Jews, as God hath his Church in the worst places, where Satan's Throne is, and though most of the Jews rejected Christ, yet some here and in other Cities embraced him.

The Papists will needs have this meant of Rome, but upon what ground they know not; there can be no reason rendered why Peter should hide the name or dissemble it: But this is that they might get some place of Scripture proving Peter to have been at Rome, but if they can get no plainer then this, the Pope may sit besides his Chair: They have no place to prove it by, and yet they say, he sat there as Bishop five and twenty years, which that it was not, the Learned have proved by divers Reasons.

But thus the Pope comes by his Supremacy, Peter had it, and he left it to his Successors, the Bishops of Rome: But neither had Peter any such Supremacy, or if he had, it was not tied to place, but to Truth and Religion; now the Popes is clean contrary to Peters, hating and persecuting the same.

But where by Babylon, Rome indeed is meant, as Rev. 14. 17, 18. (so called mystically for the likeness to Babylon in Idolatry, and vexing the Church and Servants of God) that they cannot away therewith; See Dent on this Question.

Thus Heretics wrest Scripture at their will to their own purpose; where it may make for them, though it have no such meaning, it shall yet be used; where its against them, though it be never so plain, yet it may not be allowed: This is a vile taking of God's name in vain, and it will be to their own destruction.

1. Therefore we must not believe that is confirmed by Scripture of their or any Heretics alleging, but try their allegations.

2. That we never dare to bring a sense of our own to the Scripture, but fetch the sense thereof out of the Scripture by humble and diligent search.

Elect together with you,] A Church chosen of God (as you are) out of the world to bestow his Gospel upon, and reveal his truth unto: Election is taken largely or strictly; Largely, for choosing a People or Nation out of the world to bestow his favors upon, and make Covenant with, as Israel from all other Nations: You only have I chosen: So to choose to an Office, as our Savior Christ saith, I have chosen you twelve, and one of you is a Devil: Strictly, for the Election of any to Salvation before the world; When God chooseth out a Church, and bestoweth his mercy upon it, though no doubt there be numbers of God's Elect in it, as in the Church of England, yet many may be Reprobates, especially in such a Church where Religion is enjoined by authority: in such a company as this of the Jews where they were voluntary, there was likelihood of the more, and yet even among such were Hypocrites, that voluntarily joined themselves to the Church, as Ananias and Sapphira.

1. Know we that its a great mercy to live in an Elect Church, as the Church of England is, when most of the world sit in darkness, and be Synagogues of Satan.

2. Yet must not we content ourselves herewith, but be able to prove our own particular Election, which is an unspeakable favor, and for which we ought to be exceedingly thankful.

Now in that the Apostle calls them an Elect company, it was because he knew there was a number of God's chosen among them, as he saw by their fruits; but who they were particularly, and who were not, that he could not justly tell, because its unknown what the heart of the one is, and what God may do in time for the other.

We must not take upon us precisely to determine of other men's Election or Reprobation, but judge modestly and charitable, thanking God for being sure of our own, and laboring more and more for assurance herein.

Saluteth you▪] wisheth all good unto you: What, would the Apostle trouble himself or his Epistle with such a trifling matter, as sending of commendations? Its no idle or small matter, but of very good use; So that as it hath been an ancient custom in the Church of God, so being Christianly performed its worthily continued, and is of great use. For 1. It testifieth to ourselves that we are of the number of God's faithful ones, that we not only love the brethren with us, but even those which are absent, yea, not only no kindred, but not known by face, only heard of, that we so love God, that we love his grace wheresoever. 2. Its no small encouragement to the Servants of God that be thus saluted, against the many unkindnesses, yea, hatred they meet with from the world, that yet they see themselves regarded, loved and prayed for of God's people.

1. This should provoke us to perform this Christian duty to the Servants of God, for our own discharge, and both their and our comfort; we must not be all to ourselves, nor to those we be with, but even have our hearts with the Church of God elsewhere, rejoicing to hear of the free passage of the Gospel, the zeal of any embracing it, and that we help them forward the best we can.

2. If we have salutations sent us by any of God's Servants, we should make special account thereof, and be much comforted thereby, and set the same against all the scoffs, ill will, and hard measure that the world affordeth; and if we be in any heaviness, that we stir up our selves and be thankful to God, that we are remembered of him and his Servants, and make more account of commendations from a mean Christian, then from a great Knight or Noble man thats not in Christ.

3. They that are Messengers hereof, must not forget nor deal carelessly herein; even civil and courteous Salutations only of friends or kindred each to other, are of use and not to be omitted, but much more such as those here, who knoweth how seasonably they may come? what good they may do? what heaviness they may remove? They must not count so lightly of them being sent, as to forget them, or let them (as they say) fly away by the way, but as a token wherewith they were entrusted, and which it were no honesty to keep back.

Marcus my son,] Its like its that Mark spoken of Col. 4. 10. who was Cozen to Barnabas, about whom there was a breach between Paul and Barnabas: He calls him his Son, not in the flesh, but in the faith, as having begotten him thereto by his Ministry, as the Apostle Paul useth the same word on the same ground: See Tit. 1. 4. 1. Tim. 1. 2. 1 Cor. 4. 14. Philem. v. 10. Here note, that

The Preaching of the Word is the instrument of Regeneration to beget men again to God.

1. This rebuketh those that disgrace, either simply, or under color of magnifying, praying and reading; so also those that withdraw themselves from this, and staying at home, say, They read good Books, &c. They do as the Israelites, who having Manna allowed them by God, which should have been unto them instead of all the food in the world, yet would have Quails, but they had leanness sent into their soul, and so have these; either they get no knowledge, or if any, only a little swimming in the brain, but not sinking down into the soul, to the changing thereof.

2. It teacheth all Ministers so to preach the Word, as by all means possible they may win some; what should our desire be, but so to do, whether we consider the love we owe to God or to our people, & that their salvation will be our crown? To this end we must preach those points most diligently and carefully, that be most effentially necessary to work conversion; we must beat upon men's misery, labor to bring them to Faith and Sanctification, &c. without these all other points will be unprofitable: Unpreaching Ministers have no possibility of winning souls.

3. People should so hear the Word, as they labor and pray it may be powerful by the Spirit to their conversion and new birth; they must have a Spiritual Father, as well as a Natural Father; must be born again ere they die, else happy had they been if they had never had their first birth; lets try ourselves herein: Its not hearing the Word, yea, with joy, and reforming some things that is Regeneration; its not to be restrained from the gross evils of the world, or to be somewhat changed in some things; alas, Regeneration is another matter then that, wherein many deceive themselves and perish, knowing no more what is Regeneration, then Nicodemus when he first came unto Christ, nor laboring after it to find it, with the fruits and signs thereof.

My Son] He calls him so also of tender love, as Paul One simus, his own bowels. Here note, That

The Ministers of God ought exceedingly to love all God's people, but chiefly such as have been won to God by their means: They must cherish and further such all they can, as the Hen when she hath hatched her Chickens, broods and tends them; and as the Mother after she hath brought forth her child, is careful to keep it from harm. and to provide all necessaries for it; they must watch over them, preach to them, pray for them, not depart from them, but in the case of absolute necessity; as the Apostles having won any to God, would come again to them, exhorting them to continue in the grace of God, confirming their hearts, &c. so must we; they be our comfort and joy here, and crown hereafter; our Epistles of commendation, the seals of our Ministry, they that make us rejoice and give thanks, therefore we are much beholding to them, and must love them most dearly, and desire the work begun may be happily perfected, knowing, its no less wisdom and thrift to hold that we have gotten, then to get more.

Accordingly must the Spiritual Children love their Spiritual Fathers dearly: They ought to love all Instructers; but as Children their Parents, so they them best by whom they have been begotten to God: They ought to give them double honor, to reverence them, and not to suffer them want necessary comforts: In doubtful cases of Conscience, they must resort to them for counsel, as Children to their Father: They must obey all their godly precepts, endure their severity, be guided by all their godly directions, receive no accusation against them under two or three witnesses, &c. A child will not hear, much less believe any evil reports of his Father.

For those people that set light by their Ministers, can suffer them to want, fall out with them (if he be gone, we shall have one as good as he, &c.) its questionable whether ever they were converted by their Ministry; for we see by experience, that such as are converted, their hearts be so knit to their Spiritual Father, that they think best of his counsel, praise God for him, as the instrument of their conversion, love him dearly, &c. we love the fathers of our bodies, and ought so to do, and yet they help us to a being in sin, and into a sinful world and state, and should we not love our Spiritual Fathers, through whom we are changed therefrom? The Separatists therefore are either unconverted persons (as I doubt not but sundry are) or else they be most unnatural and unthankful persons, in railing against all the Ministers of England, and so against their own Spiritual Fathers; They spi: on their faces, and call their Mother Whore: O most wretched requital!

Verse 14.

Greet ye one another with a kiss of charity. Peace be with you all that are in Christ Jesus, Amen.

THe last part of the conclusion, consisting 1. Of an Exhortation to embrace each other with love, and to testify the same by outward signs. 2. Of a Prayer for them, that all that be true Believers in Christ Jesus, might have all prosperity and welfare; to which he joins the note of his faith and fervency, Amen. So concluding his Epistle with all signs of love.

In general; That he contents not himself that he loved them, but labors to further love among them; we may note how needful this duty is; where love is, we must endeavor the continuance and increase thereof; where its crazy, we must use means to heal it, Blessed be the peace makers; Its a sign they are endued with the wisdom which is from above: All our words should tend to make love, the Devils Colecarriers and Bellows that blow up strife, rejoice in folks contentions, and further increase the same: A woeful office; who gets hereby but the Devil, except the Lawyers hap to get too.

Greet one another,] To Salute each other hath been an ancient custom in the Church of God, whereof you may find the forms, Judge. 6. 12. Ruth 2. 4. Psal. 129. 8. Luke 1. 28. and 10. 5. John 20. 19. and elsewhere: Ours also are commendable, when we meet any, we say, God save you; when any goes from us, God be with you, or Fare you well; in the morning, we say, God give you a good morning; in the afternoon, God give you a good night; when any is at meat, we pray God that much good it may do them; when one goes a journey, we say, God speed you in your journey; when at work, God speed your work; when one is come newly to an office, God give you joy of your office, &c. These ought we to use as occasion serveth, both to our Superiors more reverently, by the Titles that are due to them, of worship, honor, &c. our equals with good respect, and somewhat familiarly, as we look they should to us, and to our inferiors, that they may not think themselves despised, and so be discontent with their place, and with God; and its a base thing to tread under ones inferiors: Thus we must salute not our friends only, but strangers, but our enemies; Even blessing them that curse us, and praying for them persecute us: Else we shall be but like the Publicans, who salute those that salute them; so we must salute not only good men (though those most respectively) but even the bad, for we must have peace with them, though not with their faults, and give them their due, though if we have occasion to speak of their sins, we must deal plainly, except we know them to be God's Enemies, then ought we to give them no countenance.

Reasons hereof may be these: 1. Its a good testifying of our love, which we should do upon all occasions. 2. Its a part of urbanity and courtesy. 3. Its a good means to procure love from them whom we do salute; so did Absalom, &c. 4. The neglect hereof, as it cannot but bewray some defect in us, so it breeds suspicions, and thoughts of emulation in our neighbors, and works in them no small discontent, for our nature can abide nothing less, then to see ourselves despised.

1. This rebukes not so much those that of rudeness, or for want of good manners, go by and regard no Salutations, seeming so to mind their businesses, as they regard none but themselves; but those that of a profane mind neglect it, especially towards those whom they think not to be of their disposition, as some profane rude wretches, that will come by a Minister or godly Christian after a scornful manner, without showing any courtesy; This being done in respect of their Religion, is abominable and vile, and a very bad sign.

2. Such as of pride; If they have a little more wealth or gay clothes, or any gift more then another, they are so puffed up; that they pass by others scornfully or carelessly: What is one worm to lift up himself thus against one that is his own flesh, that it may be is as good or better then himself? The more God hath given any, the more humble they should be.

3. Such as of frowardness, malice and old hatred, cannot speak at meeting, are tongue-tied; They have a tongue, but the malice of their heart taketh away the use of it; They look like Tigers on each other, and would as readily kill them, if they could as safely and easily; This is seen to God, before whom he that hateth his brother is a manslayer.

4. Let us labor to purge our hearts hereof, that we may give every one his due.

With a kiss of charity,] The manner of saluting among the Jews, was by kissing; Thus did Jacob and Esau at their meeting, Laban and his Children at their parting, so Joseph and his Brethren, Jonathan and David, &c. we find it also practiced in the New Testament; See Luke 7. 45. and Acts 20. 37. It was a Custom in some Churches before the Communion, to kiss each other, signifying the joining of hearts; this we retain in part: But men Salute by uncovering, and shaking hands, the joining of our hands signifying the joining of our hearts; This was the use till courtly Congeys and Crouchings have put them by, taking one another by the knees and by the elbows, &c.

Of charity,] But be the Salutation what it will, kiss or shaking hands, or uncovering head, it must be of love, and thence proceeds; for as we must not be content to have love in our heart, except we show it by outward signs; so must all outward tokens proceed from love as the ground and root, else its lying diffimulation.

Those kisses they are elsewhere termed holy; not a wanton kiss, not a dissembling kiss, much less a treacherous kiss, but such a one as proceeds from a Sanctified affection of love seated in the heart.

1. This rebuketh the customary and formal saluting which wants this ground; Many do thus greet one another, who yet have but small love to the parties they salute: This is a taking of God's name in vain, its a dissembling with our neighbors, whereas love should be unfeigned without dissimulation.

2. Treacherous courtesies and greetings, when there are fair speeches, How do you? I am glad to see you well, &c. when mischief is in the heart, as did Joab and Judas; Thus the Devil pretended love to Eve, this is the note of a wicked man: Many after kind salutations, will straight rail, gibe, slander, plot mischief, &c. Those should rather make known their malice, that others might beware of them, then cloak their mischief with the show of love.

3. Let everyone of us labor to possess our hearts of true love, that so we may not only salute one another, but in a right manner do the same: O let us labor for this most lovely virtue of love, so often commanded of us, so highly commended to us; Its the bond of perfectness that tyes up all together, without which all duties shatter asunder; Its the fulfilling of the whole Law; Its that virtue which is so pleasing to God, that which so long continueth, that wherein the Angels and Saints now shine.

To this end, let us labor to be more and more assured of God's love to us, which will make us not only to love him, but our neighbors for his sake, the godly best, but all because God bids, yea our Enemies, as who loved us when we were Enemies; we must also strive [ 1] against, and purge out the cankers of love; as namely, 1. Pride, which esteems so highly of ones self, and basely of others, offereth occasions of offense readily, and taketh occasion for everything. [ 2] 2. Covetousness, for this also hinders love, he that's covetous cares not how he gets, by right or wrong, nor how much he wrongs his [ 3] Neighbor. 3. Frowardness and hastiness; This also stirs up strife: If there have any things fallen out otherwise then well between us and any (as there may be even between good persons) let us take notice thereof, acknowledge and be sorry for the same, seek reconciliation, be pacified, forgive and forget as we are required, and expect forgiveness from God: O an unappeasable mind is a fearful thing, a note of a Reprobate! Such are unlike God, who is slow to wrath, ready to forgive; like the Devil, who is irreconcilable: O woeful, a poor mortal man to bear immortal hatred! How can he look God in the face? little doth he think what fearful things he hath done against God; did he, he would think how ever he could look up to God for pardon of 10000 Talents, when he catcheth and holdeth his neighbor by the throat for 300 pence, nay, it may be if it be truly examined, for nothing.

Peace be with you all, &c.] Now he prays for them; by Peace is usually meant outward prosperity, as health, conveniency of outward things, welfare of ourselves and ours, freedom from grievous evils, and a quiet estate and condition in the comfortable enjoying of God's blessings, in our bodies, wives, children, goods, names, &c. also that which is the fountain hereof; namely, peace with God and our own conscience: But I will speak here first of outward blessings: Where note, That

We may lawfully desire for ourselves and ours, or any other, a convenient portion of God's outward favors; so did both Jacob and Agur. True, we have no warrant to pray for abundance, that were a sign of a proud and earthly heart; but if God send it, we must crave much grace therewith, lest we surfeit thereof, and it make us like a Camel over-burdened, that we cannot go: So we may crave Peace in a Land, in Towns, in Families, between particular persons; so health, a dutiful fruitful Wife, religious and obedient Children, &c. These things are promised of God, neither will he withhold any good thing from them that love him, and therefore we may pray for them: But, because they be good but in a mean degree, we must desire grace first more and more earnestly, these things only conditionally, we must seek his favor, forgiveness of our sins, faith, grace, absolutely without taking; nay, for the outward, we must submit our wills to his will, and desire them only so far, as may stand with his glory and our best good; for God seeth, that though these blessings be goodly things, over the contrary, yet we abuse them, and are the worse for them, and therefore God is fain to take them away, and send the contrary; as see what an abundance of iniquity this our long peace and plenty hath bred, so that though we may not pray as Elias did, for a punishment on the Land, yet surely we might rather be glad, if God would scourge the Land one way or other to the amendment thereof, then that it should thus go on to be destroyed; and for ourselves, how do we abuse our prosperity, if it do but continue some small time? we must therefore pray for that which may stand with our best good, and for grace to use it well, we shall enjoy it the longer; we must be content for ourselves, rather to have an healthful soul in a sick body, then in an healthful body a surfeited soul with sin and security; so a meaner Estate with some losses, but with Spiritual gains in grace, is better then abundance with a worldly and secure heart; so for our Children, we may desire that they may prosper in this world, and have a competency, and live to do good, but must desire most that they may be gracious, and rather so in a poor estate, then to swagger it out, or be worldlings in great wealth: Its found true from experience, that such as be earnest and much in desiring these outward things, they seldom or never crave God's favor, or seek grace for their souls; If we be shortened in these things, look we cause it not by our sin; If we have, we must repent and amend; If we have not, then may we think that the Lord knoweth this state to be best for us, and thereupon to be content therewith.

That are in Christ Jesus,] Here's the true fountain of all Peace, namely, to be in Christ; Hence all Peace comes to us, and without this, there is nor can be no true Peace: By nature we are the Children of wrath, are at enmity with God, are Rebels and Traitors, and guilty of eternal condemnation, so that there must be a peace made between God and us, else we perish: This is only done by Jesus Christ, who is our Peace-maker, who by his All-sufficient Sacrifice of himself, hath made an atonement; when our sins is taken away in his death, and his righteousness imputed unto us by faith, then is God at peace with us, and become our merciful Father: when we be assured hereof by God's Spirit, and able to prove it by good Testimonies, then have we peace in our own consciences, even such as passeth understanding, yea joy, and that unspeakable and glorious: Then, being at peace with God, all Creatures be reconciled to us, the Angels to become our friends and attendants, the Devils not to have their wills of us, men to respect and regard us, &c. and thus have we right to all outward peace and prosperity, for Christ hath purchased, as Heaven, so Earth for us, and its promised to the believers, and they have right thereto, though with exception of the cross, when God seeth it best.

Thus we see how peace flows from Christ; no peace in conscience till God be at peace with us; no Creature at peace with us, till God be reconciled, yea, without this peace, we have no right to any outward peace; so that a bad man can have no peace.

Obj. But the common sort of men, profane worldlings, and civil ones, will say, We are none of those you think very well of, for we are none of your precise fellows, yet we have peace with God we doubt not, nor see we any other cause, and if he loved us not, he would not do for us as he doth; and for my conscience, I thank God I am at peace therewith, I was never troubled in my life; and for outward prosperity, I thrive (I thank God) well; nay, these precise fellows are most without peace, for they are not in God's favor its like, for nobody cares for them, but hates them; besides, they be troubled in mind, and sad, and some of them are at their wits ends; and for outward peace, they be ever sickly, a number of them, and one cross or other is upon them, so that I think you are quite wide.

Answ. How foolishly do these reason? They are loved of God because of their outward prosperity; This is but Esau's, but Ishmael's Portion, yea, and Judas bare the bag: The Lord maketh his sun to shine and the rain to fall, even on the bad: He casteth such bones to dogs; and for their peace of conscience, its no peace, but benumbedness, and an hard heart for want of sight of their deadly danger, which yet is never the less, and will one day break out in most fearful manner; they peace that were never humbled for their sins? Its woeful peace; they peace that live in their sins, what to do have they therewith? had Zimri peace that slew his master?

For outward peace, health, welfare, &c. its often the portion even of Atheists and contemners of God; but what is it whilst they have no peace, with God, have it in wrath with a woe and secret curse? There's no soundness in this peace, it cannot comfort the heart, its but flashing vanity, if any contrary blow come, they are dead in the nest, as Belshazzar. Besides, how uncertain is it? subject to be lost every moment; The wrath of God is still ready to seize on them, as on the Philistines sporting at Sampson, Pharaoh, Herod, &c. They pass away as a dream, their rejoicing is as the crackling of Thorns; How soon is their Candle put out? They stand in a slippery place, how suddenly are they gone, leaving nothing but a stink behind? Their end will be eternal howling with Dives. And are not the godly in God's favor, because men favor them not? They are the more; and for their trouble in mind, when is it? even in the beginning, especially when God opens their eyes to see their woeful case, whereupon they are humbled; but them by the Gospel have their hearts directed to see the right way of comfort, and so in time attain sweet peace, which if at any time they interrupt, they never leave seeking till they have recovered it again: For their crosses, they have often prosperity, though not so much or continually as to surfeit, but when they meet with crosses; God makes them wholesome, as our corrupt nature makes them needful, but in the midst of them, they know themselves at peace with God, and have peace in conscience, and this sweetens their affliction; Their case is in show miserable, but in truth happy.

Therefore let none content himself, till he can prove himself in Christ, else there's no peace for him.

All that are in Christ Jesus,] Here note,

1. That we should not neglect the poorest or weakest Christian in a Congregation, but have respect unto them as well as the greatest or wealthyest: Its an ill sign when men can make no difference in their judgment between a Civil man, and one truly Religious, and that can give no countenance to those in whom they see the grace of God; They account of everything in great men, but despise or slight even the greatest things in mean ones.

But there be some professors which yet be not in Christ Jesus, but are hang-byes and hypocrites, what wisheth he to them? none of this peace; its not for them, sorrow is fitter for them, that they may be humbled, and endeavor after true repentance: So do I wish to all true hearted Christians, as much peace and welfare as may be good for their souls; but those that be hypocrites, professors, but neither believing in Christ, nor reforming their ways, I wish they may have little rest and ease, till they set their hearts to seek to be at peace with God.

2. The most admirable and near union that is between Christ and every true believer; They are in Christ as the root, and built on him as the foundation, and are Members of his mystical body; by virtue hereof it comes to pass that they continue and hold out, when hypocrites fail and fall away: Hypocrites are as a wooden leg, believers as true Members of the Body; Those as standing waters that dry up, these as a spring that runs continually, and that from Christ the Well-head and Fountain of all grace. But of this heretofore.

Amen.] This word noteth the fervency of his affection, and shows forth his faith; These two be most necessary in all our Prayers, and thus we see he hath taken his leave of them with as many tokens of love as may be.