Exposition of Colossians

In this verse we have the second argument of the Apostle persuading the Colossians to continuance in the faith, the argument is from the end of the Apostles own sufferings being prisoner at Rome, that he suffered affliction for the confirmation of the Colossians in the faith and for the whole body of Christ which is the Church, this argument is amplified by the manner of his sufferings and the subject of them. The manner, that it was with rejoicing and the causes of that were two, first, because his portion was allotted unto him, implied in that word (fulfill) secondly, because his afflictions pertained to Christ, and were the rest of his afflictions (and fulfill the rest of the afflictions of Christ) then he makes known the subject of his suffering (namely) his flesh, these be the things g • nerally comprised in this verse. Now to the words as they are lay down by the Apostle, & first of these words (No • rejoice I in my sufferings for you) the word (Now) is not here a note of time but of transition, as now the serpent &c. ( 〈◊〉 my sufferings) that is in respect, or for my sufferings, a man may happily rejoice in time of suffering for some other thing, but the Apostles meaning is for, or in respect of hi • sufferings for you (that is) for the confirmation of you in the doctrine of the Gospel, and the encouragement of you constantly to suffer for the Gospel, if you be called unto it.

The first thing hence to be observed is the argument of the Apostle, he makes his imprisonment and his sufferings for the Gospel, an argument of confirmation to the Colossians, to persuade them to continue in the faith.

[Doct. 1] Hence ariseth this general conclusion, that the sufferings of the Saints of God, especially of public persons are not only good and profitable to themselves, either for their own trial, for the correction of things amiss in them, or as marks of their own adoption, but unto others, who either behold or hear of them, the sufferings the Saints of what kind soever are profitable, not only to themselves but to others also. The Apostle saith whether we be afflicted it is for your consolation and salvation, which is wrought in the enduring of the same sufferings which we also suffer, where we see he sets down a double use and profit of his afflictions, reaching beyond himself to the Corinthians (namely) their consolation and salvation, their comfort and their encouragement in the like sufferings, the Apostles afflictions were profitable to the Corinthians for their salvation, only as a means and helping cause, and not as meritorious, but only to help them forward in the way of salvation, for further proof of this, consider the several sorts of the sufferings of the Saints, they are either corrections of their sin, trials of their faith of their obedience &c. or testimonies of their profession of the Gospel, as when they suffer as Martyrs, sealing their profession of truth, with the suffering of any torment, yea, to the shedding of their blood in all these we shall find that their sufferings are not only profitable to themselves, but to others also, as first their sufferings in way of correction are not only means of good to themselves, but documents and warnings to others, to make them wary and careful to avoid the like sin, thus were the sufferings of David, after his sin was pardoned. 2. Sam. 12.14. because he was a public person and by his sin had opened the mouths of God's enemies, he suffered the loss of his child, that by his suffering orhers might learn to take heed of the like sin. Again, their suffering in way of trial are in many places of the Scripture set before us, for for the working of patience in us, I am. 5.10.11. Take (my brethren the Prophets for an ensample of suffering adversity and of long patience, which have spoken in the name of the Lord, behold, ye have heard of the patience of Job, and have known what end the Lord made.

Last of all, their sufferings in way of testimony are notable means of confirmation and encouragemens of oothers to the like sufferings, the stories of the primitive times of the Church, are full of examples, it is very memorable that is written in the Ecclesiastical story of the city of Edessa, a city of Mesapotamia, Ruffinus lib. 2. cap. 5. it is there said when the Christians by the decree of the Emperor were banished all Churches they met in fields, which being espied of the Emperor, in great rage he struck his chief captain with his fist, demanding why he did not thence also drive them as he had commanded upon this, his Captain purposed the very next day to destroy them, yet his affections arising against so cruel a fact, he secretly lets fly abroad, that the next day he would destroy all that were found at those meetings, hoping thereby to warn them to abstain from coming thither, but see the powerful working of the bloody persecution of those days for the confirmation of men in suffering for the truth, the next day Christians, though before admonished of the danger, yet flock thither in greater number then before, yea they run headlong, & make hast as men afraid to come too late to suffer death, among the rest the captain observed a woman to run with such hast out of her house, as that she neither stayed to shut her door, nor to put on her clothes as womanlike modesty required, and in her arms she carried a little infant, when the captain saw it; he commanded the woman to come before him, and being come, he asked her whether she made all that hast; into the fields (said she) where the Christians meet. And hast thou not heard (said he) that the chief Captain is going thither to put to the sword all that there he findeth; yes (said she) I have heard it, and therefore I make hast that I may be there when he comes: but what wilt thou do with that little infant (said he)? Take it with me also (said she) that if the Lord will it may also be vouchsafed martyrdom: by this and many other examples that might be brought, it is most plain that the sufferings of Saints in way of testimony, are notable means to encourage others to the like sufferings.

[Use.] And therefore for the use of this point let us not pass over the consideration of the sufferings of the Saints without profit, let the saying be found true in us in respect of other men's sufferings 〈 in non-Latin alphabet 〉 let the afflictions of others be our instructions, let their corrections warn us to be more wary, and to be more careful to avoid the like sins, let their trials build us up in patience, and holy obedience, and for the sufferings of the Saints in former times as Martyrs, we are not to let the remembrance of them vanish & fall out of our minds without profit to our selves: indeed will some say there is use to be made of the suffering of Martyrs, if we should fall into the like times, they did, then by them we might be encouraged to the like constancy, and they might work in us like resolution.

But what use can we now make of them in the days of peace? [Object.]

Very great good use, they serve not only to seal, [Answ.] ratify and confirm unto us, the truth of that religion we profess, (which is a notable use,) but we are further to think upon them to this special purpose, they suffered loss, not only of lands and goods, but of life also for the maintenance of the truth of the Gospel.

Surely then the hearing of these their sufferings ought to make us to forgo the sensual pleasures and profits of this world which cannot stand with the keeping of Faith, and good conscience, did the holy martyrs in former times suffer the loss of their lives by fire, fagot, and most exquisite torments, to maintain the truth of the Gospel, and wilt not thou by their sufferings be moved to suffer the want of so much as a cup of beer or wine not needful, or the want of some carnal pleasure for the keeping of faith and a good conscience? it seems it is not the same religion and Gospel now professed by thee, and heertofore maintained by them? yes surely, but thou art not the like affected professor of the same Gospel, it hath not yet the same powerful working in thy heart: and know it for a truth, that if the sufferings of the Martyrs, they suffering loss of their dearest blood, have not thus far profited thee, to move thee to suffer the loss, and the cutting off of thy dearest sin; thou hast not yet made a right use of them, and certainly, as their sufferings were testimonies of the truth and power of the Gospel, so they shall one day be so many witnesses against thee, they shall be as Abraham's prayer was for Sodom, sweet smelling sacrifices to God in themselves, but serving for thy deeper condemnation; as Abraham's prayer was accepted of the Lord, and yet Sodom was destroyed.

Now rejoice I, &c.] not to say anything of that, might hence be noted, that we are to suffer affliction with joy, I stood on that verse 11. we are further to mark that Paul rejoiced that his sufferings were for the good of the Colossians, he was glad, and it did him good at his heart, that his sufferings were for their good. Hence I gather that [Doct. 2] we are after his example to be glad and it must be the joy of our hearts, if in anything we may do good to the Church, and to our brethren: yea if we may do them good by suffering and by shedding of our blood, we are cheerfully to lay down our lives for the glory of God, and for the furtherance of the salvation of our brethren, John 4.34. we have the example of Christ laid before us, who took such delight in doing the will of his Father, as it was even meat and drink to him to do it, the work of redemption, the conversion and bringing of God's chosen to the knowledge of their salvation, he saith it was his repast, it was even as meat and drink to him, we find a worthy speech of the Apostle, he saith though the holy Ghost did witness and let him understand that bands and afflictions did abide him, yet saith he I pass not at all, neither is my life dear unto myself, so that I may fulfill my course with joy for the good of the Church of God, [Reason. 2] the reasons and grounds of this are two.

[ 1] First, because we are members of one mystical body, and one member of the body is ready to help & do good to another, yea sometimes to suffer one for another as the arm suffers letting of blood for the good of the head or the liver, &c.

[ 2] Again, because the good we do to our brethren the members of Christ it reacheth to Christ himself so saith our Savior. Therefore look with what cheerfulness we would do good to Christ (if it were possible to do it to his own person) with such alacrity we are to do it to our brethren, yea to suffer, and shed our blood, if it may be for their good, this being so that we are to rejoice and to make it the joy of our hearts, if we may do good to our brethren by suffering and shedding of blood, then surely it followeth necessarily, we are to rejoice to do them good, [Use.] by the discharge of our duty in our public place and office, wherein we come not so far as to shed one drop of our blood, let this teach us to shake off sloth and sluggishness in doing public duties for the good of our brethren, any man may see it, that many that are in place and office to do good to others, go heavily and sleepily about public business, every man almost is of such a leaden heart and heavy spirit in doing the duties of love to his brethren as the things done, when they are done, are neither pleasing to God, nor truly comfortable to men. Therefore a little to awake and to stir up such men as are heavy hearted and drowsy in doing service by love to their brethren, according to their place, calling and ability consider we these things.

First in doing good duties with cheerfulness we are [ 1] like to the Lord himself who is said to rejoice in doing good to his Church, what better example then this to follow.

Secondly thereby we testify our communion with the [ 2] Church that we are members of it, that we have a fellow-feeling both of the good and of the afflictions of our brethren.

And consider yet further, if our work of love be [ 3] sluggish it is more then a probable argument we are yet a sleep in a carnal security, and do but dream of Christ and of the remission of our sins, for faith worketh by love, and such as faith is, such will love be, and such as love is we may gather faith to be, if then we be slothful in performance of the duties of love to our brethren, it will seal up unto us a fearful conclusion, that our faith is indeed but a fancy, and our hope suitable, such as in the ende will confound and make us ashamed.

If then we desire to be like the Lord himself: if we would testify our communion with the Saints of God, if we would not seal up to our hearts that we have no true faith in Jesus Christ, and no sound hope of life and salvation, let us be moved to discharge public duties that concern us, and to do service to our brethren with alacrity, with joy and rejoicing, let us shake off immoderate love of our selves, which causeth men to make idols of themselves, to dream of nothing but their own good and profit, for that indeed makes a man's heart that it cannot be extended it is the mother of covetousness and many foul sins as appears.

Now before we come to the causes that moved the AApostle to rejoice in his sufferings, I will stand a while to remove a misconstruction of this text, and false collection that is made by the Papists, from these words of the Apostle, In that the Apostle saith (Now rejoice I in my sufferings for you, and fulfill the rest of the afflictions of Christ in my flesh for his bodies sake the Church. Hence they gather and conclude.

That the sufferings of the Saints are meritorious and satisfactory for themselves and others, and that the sufferings of the Saints do satisfy the justice of God for temporal punishment due, not only for their own sins, but also for the sins of others, which collection is full of contumely and blasphemy against the infinite merit and satisfaction of Christ his death and passion, I might show the error of this conclusion by many places of Scripture, the Apostle saith, 1. Corinth 1.13. was Paul crucified for you, as if he had said, it is blasphemous once to think that either Paul or any other but Christ was crucified for us, but that we may easily see the weakness, and indeed the wickedness of this collection: I will make it plain and evident that it is repugnant and contrary to the words of this verse, & that this text which they bring as a strong argument, to prove human satisfaction is altogether against themselves.

First therefore consider that when the Papists describe unto us, what be their satisfactory punishments, then forsooth they reckon up fastings, sackcloth, pilgrimages, [ 1] tears, continual sighs, &c. yea they confess that if in the outward actions of humiliation, inward grief of heart be wanting, they are nothing worth, now mark how these words make against them. The Apostle saith here in this text, he was far from any inward grief in his sufferings, yea he saith the contrary, that he rejoiced, therefore doubtless the sufferings of Paul were among the sufferings which the Papists would have to be penal and satisfactory.

[ 2] Again, sufferings satisfactory, such as must answer the justice of God for sin, must needs be punishments for sin, because there can be no compensation or expiation of sin, but by punishment either in the party offending, or in some other in his stead, the curse being annexed to the transgression of the Law, satisfaction must be made by punishment, yea the Papists themselves say that satisfactory sufferings are penal, they be their own words on this place (that is) they are punishments for sin: now to say that the sufferings of Paul spoken of in this place were punishments for the sin, either of himself or of others were most absurd it hath not so much as likelihood or show of truth, it is clean against the text which makes known the Apostle suffered for the name of Christ, and for the maintenance of the truth of the Gospel, that is the argument of the Apostle, and so much is implied in the word translated (fulfill) 〈 in non-Latin alphabet 〉 , vicissim impleo, I fulfill in the name of another (that is) of Christ and so much also is expressed in that the Apostle calls his afflictions the afflictions of Christ, thereby giving to understand that he suffered in and for the name of Christ, for that is one reason why the sufferings of the Saints are called the sufferings of Christ, as saith Peter 1. Epistle 4 14. rejoice in as much as ye are partakers of Christ's sufferings &c. then verse fourteen, if ye be railed on for the name of Christ, blessed are ye, for the spirit of glory and of God resteth on you; which on their part is evil spoken of: but on your part is glorified; where he makes it plain that one reason why the sufferings of the Saints are called the sufferings of Christ, is because they are suffered for the name of Christ, shall we then say that the sufferings of Paul here spoken of, were sufferings for sin? it is most gross, aliud est pati pro peccatis, aliud pro Christ • . Thus we see this very text which the Papists would force to maintain human satisfactions, it bears strongly against them.

Yea but saith the Papists, by your leave, the Apostle saith he fulfilled the rest of the afflictions of Christ, whence it is clear (say they) that the sufferings of Christ and of his members make one mass or one body of sufferings, the sufferings of the Saints are the plenitude and fullness of Christ his sufferings, and so by virtue of that union that is betwixt Christ and his members, their sufferings receive influence and virtue from him to be meritorious and satisfactory.

[Ans.] See the cunning of these men to deceive the simple and their own souls, it is true indeed that by reason of that Union that is betwixt Christ and his members, their sufferings are said to be the sufferings of Christ, and Christ to suffer in his members, and by the merit of his passion, their sufferings are accepted and rewarded, but that they are to be joined with Christ his sufferings in way of meant and satisfaction for sin, that follows not from the union that is betwixt him and his members, for they are not one by personal union, Christ and the Believer are two distinct parts, now personal union is the ground of merit in Christ himself, for his manhood apart, and by it self meriteth nothing) but as it is received into personal union with the Godhead, they must then prove which they are never able to do) that we are received into unity of person with Christ before their conclusion will follow that by virtue of our vniō with him, the sufferings of the Saints do merit and satisfy. Thus then we see the the error & weakness of that popish collection from this verse, that the sufferings of the Saints are meritorious and satisfactory.

Come we to the causes that moved the Apostle to rejoice in his sufferings in these words (and fulfill it, &c.) the word translated (fulfill) as we have heard, it signifies not only to fill up the measure, but to do it in the name of another, & the Apostles meaning is, in the name of Christ (the rest of the afflictions of Christ) for the understanding of these words, we must know that the sufferings of Christ are of two sorts, either such as he suffered in his own person for the redemption of his Church in way of satisfaction for sin and expiation of sin, whereof the Apostle spake before in this chapter: or such as he suffereth in his members & in the whole Church to the end of the world, when his members suffer in way of conformity and similitude with Christ their head, then Christ accounteth their sufferings as his own, hence they are said to have fellowship with him in his afflictions, & to be conformable unto his death, Phi. 3.10. and of this second sort, the words of the Apostle in this place are to be understood (The rest of the afflictions of Christ) (that is) those afflictions that remain to be suffered in way of conformity with Christ (in my flesh) (that is) which are appointed unto me to suffer in my body, thus then we are to conceive the words of the Apostle as if he had said, and fulfill up that measure of affliction allotted unto me as a member of Christ, and remaining to be suffered by me in his name by way of conformity unto Christ.

The first thing we have here to mark is the word used by the Apostle, he saith not bear the rest, but fulfil, whence we may take up this instruction.

[Doct. 3] That the afflictions of the godly, the members of Christ are measured out unto them in the good providence of the Lord, when they are under affliction, they are filling up of an appointed measure, how much or how little everyone shall suffer is appointed in the eternal council of God, and it was not appointed that every particular person should suffer, all and every sort of affliction, but that every member in the body of Christ should suffer some in one sort and measure and some in another. We find the truth of this in Joseph's affliction, Psalm▪ 105.19. it is said they held his feet in the stocks, and he was laid in irons until his appointed time came and the council of the Lord had tried him he was afflicted, but how much, or how long? even so much and so long as the Lord had appointed, until his appointed time came. This also is clear in the bondage of affliction of the Israelites in Egypt their affliction was measured and foretold, and when the measure was full and the time expired, the self same day they were freed from it: howsoever there may seem to be some difference of time mentioned in those two places, yet if we reckon the 400. years from the birth of Isaac and 430. from Abraham his first coming into the land of Canaan, they are easily reconciled and prove the point in hand. And to this the seventy years •• thing mentioned Ierem. 25.22. that also proves as much. And thus I might go on from one example to another, and all meeting in this point delivered that the afflictions of the godly are measured out unto them in God's good providence, [Reasons.] and the reason of this is manifest (namely) this not only the event and coming to pass of things is appointed of the Lord, [Use.] but also the circumstances of every event, things not only come to pass which God hath appointed, but as he hath appointed concerning the manner and measure.

How then is it so that the afflictions of the godly are measured out unto them in the good providence of God then we must learn, when we are exercised under the hand of God, not to limit the Lord, not to appoint him, how much or how long he shall afflict us, not to be content only for a day or two, or while we think good and then begin to shake off the yoke of the Lord, but even so long to endure the affliction with patience as he hath appointed, ever remembering that our affliction is measured out unto us by the good and gracious hand of God, even by that hand that will be sure to keep measure and moderation (which is a notable comfort) so saith the Apostle, 1. Cor. 10.13. God is faithful, and will not suffer his children to be tempted above that they are able, but will even give the issue with the temptation, that they may be able to bear it. Mark (I beseech you) the Apostle makes the Lord's keeping of measure and moderation in afflicting of his children, no less sure then it is that God is faithful, and can God be unfaithful? If he can, then think he will exceed the measure of our strength in afflicting us, if not, be of good comfort, for so certain it is that he will keep measure in our affliction, as he is faithful that can be no other, a sweet foundation of comfort in the greatest affliction, join to this the example of the Israelites before spoken of Exod. 12.41. verse. Mark it, the Lord did not break with them one day, no not one hour, or minute of the appointed time of their deliverance, and be thou sure of it, that even days and hours of comfort fit for his children as they are known to the Lord, so are they always observed of him most graciously and most precisely, why then should we tie the Lord to our time and to our will, or else we faint, we fall, we speak or think amiss, that the Lord regards us not, hath forgotten us and forsaken us, or the like, learn never to do it, let us never thus wrong our good and gracious God, but let us in time of our affliction pray that the Lord would out of his mercy consider our strength, and according to his promise lay no more upon us then he will make us able to bear and that he would give the issue with the affliction in do time to his glory and our good.

Now here an objection made by some occasioned from this doctrine is to be removed, by some such as are delivered out of trouble by means condemned in the word, (as by witches and wizards) may say and that truly their measure of trouble was appointed of the Lord, that so much they should endure and no more, and these being the means of their deliverance, doubtless they were so appointed of the Lord, and therefore may lawfully be used?

[Ans.] To this I answer first, the parts of this objection han • [ 1] not together, they confess them to be means condemned in the word, and yet would have it that they may lawfully be used, whereas things condemned in the word can never be lawfully used.

[ 2] Again this is to make the secret will of God the rule of our actions, which is not known but by the event, and therefore ought not to be the rule of them, but only the will of God revealed in his word.

[ 3] Lastly, whereas they say that such means were appointed of the Lord, it is very true, the event reueal •• it, the Lord did appoint to suffer such to be the means, by his working permission out of his just judgment, not in his mercy, but as a curse to them, that are so delivered, and without their unfeigned repentance, for the further increase of their condemn • tion, for as heretofore I have shown, when as the means of getting health, wealth, &c. are evil, it is therefore revealed that the Lord doth fully purpose • o curse men, even in those good things, and that is a heavy curse.

The second thing we have to mark is the next word here used (rest) the original word ( 〈 in non-Latin alphabet 〉 ) signifieth the residue, remainder, hinder part or remnant, &c. that which hence followeth is this, that the afflictions of the [Doct. 4] members of Christ, are but as small remnants and relics of Christ his sufferings, What we that are members of Christ do suffer, be it to the shedding of our blood by the sharpest and most exquisite torments that can be devised, yet it is but a remnant in comparison of Christ his suffering this we shall find confirmed by further evidence of Scripture, Isaiah, 63.3. I have trodden the wine press alone, and of all people there was none with me. Sayth Christ of himself, the Evangelists set out in many words the bitterness of Christ his sufferings, as that his soul was heavy to the death, his cries strong, Oh Father if it be possible let this cup pass from me, his prayer was so vehement, his agony so great, that blood for sweat burst out of his body. His complaint was that he was forsaken, an Angel was sent to comfort him, and these do make it very plain, that he endured greater pains then ever did any, and that the afflictions of his members though they be martyred, yet are not comparable to his sufferings, they are but as a dram in respect of the infinite weight of pain laid upon him, it is easy to make this further clear by the strength of reason. As

First, [Reasons.] God poured out upon Christ the whole malediction and curse of the Law, due to the sins of all his chosen, and bestowed upon him justice without mercy, Galath. 3.13. he was made a curse for us; but in the afflictions of his members, the Lord doth moderate his anger, and in justice remembers mercy, yea the curse is removed from them according to that in the place before cited, Galatians 3.13. Christ hath redeemed us from the curse of the Law when he was made a curse for us.

Again, the Lord doth ever in wisdom proportion out affliction according to the strength of the afflicted, and the ende of their afflictions, he knowing their strength, and wherefore he doth afflict them, hence it is that he saith, he will not contend forever, neither well he be always wroth. Now we must needs confess that Christ his strength did far surpass the strength of any of his members, yea, of all his members, being God and man, he was able to endure the whole wrath of God, and the end of his suffering was satisfaction for sin, and of theirs only correction, trial or testimony in way of conformity to him, and so far inferior to the end of his sufferings therefore the afflictions of the members of Christ are not to be compared to the affliction of Christ their head.

And this being so, that the afflictions of the godly be they never so grievous, are but as a remnant in comparison of Christ his sufferings, then whensoever thou art afflicted, [Use. 1] learn to consider what Christ hath suffered for thee, when thou findest a little affliction, a little pain in the least part of thy body so bitter, consider then what bitterness was in the whole sufferings of Christ, he drunk • the full cup of the bitterness of God's wrath, thou doest only taste it, or rather not so much as taste of it, to teach thee to consider what Christ hath suffered for thy redemption, and that this consideration may be more profitable, learn to extend it a little further after this manner, happily thou art pained with the gout, the stone, the wind cholicke the tooth-ach, or some such grinding and griping pain, and to be eased thou canst be content to wish thyself out of the world; let this lead thee to consider the infinite pain and torment of Christ his sufferings, and wtthall consider thine own sin, by which thou doest add and put new passions upon Jesus Christ, for thy sin doth in a second degree torment him again, wilt thou confess that the pain of a tooth is so great, that in regard of it thou couldest wish with all thy heart to be out of the world to be eased of that pain, and yet wilt thou not stick by thy sins, to add new torments to Jesus Christ, whose torment once far exceeded the greatest pain and torment thou canst possibly endure; this is most savage and brutish cruelty, yea, such as is beyond all the degrees of comparison, matchless cruelty, wilt thou (as much as in thee is) add torments to him that shed his blood for thee, and suffered the extremity of God's wrath for thee, if men when they are pained, would be led forward by that pain to behold the bitterness of Christ his painful passion, and withal, that their sin is a further degree of torment unto him, doubtless it would make them (if hell have not full possession of their hearts) careful to avoid sin, yea, it would take from them all colorable excuses, commonly fetched from the Devils storehouse, as that they are not alone, that they are provoked and drawn on by company and the like, the swearer and the drunkard will plead that they forget themselves, that they are carried away with company; and wilt thou so forget thyself, & so run on with company, posting and making haste to hell, and again pierce the sides of Jesus Christ? wilt thou (as much as in thee is) heap new passions upon him? Oh remember the bitter passion of Jesus Christ, and learn to be reformed.

Again, are our afflictions we being members of Jesus [Use. 2] Christ, but as a remnant in comparison of his sufferings then let this serve as a check to that secret thought sometimes rising up in the heart of God's child afflicted, yea, sometimes breaking out into this speech, that never was any in the like case that he is in, never was any so grievously afflicted as he is: thus was it with Job 6.2.3. he complained his grief and misery was heavier then the sand of the sea. Thus the Church in great distress calls to them that pass by the way to behold and see if any sorrow be like unto her sorrow. If such a thought enter into thine heart in time of bitter affliction, learn to check it by this, look upon the bitter passion of Christ, and remember that the wave or billow of God's wrath did light upon his head, and all that thou doest suffer is but a flash of water breaking off from that wave or billow: but here the Devil hath found out a shift when a man comes to some that are afflicted, and sets before them the bitterness of Christ his passion, and tells them they ought to look upon that, and to remember that their affliction is nothing in comparison of his sufferings.

[Object.] To what end (say they) do you set before us the bitterness of Christ his sufferings, are we or any living, who are but mere men able to bear that he was able to endure, who was God and man: Thus the Devil doth shift his foot, and is ready to suggest, to trouble the minds of such as are weak in time of affliction, and to make them think or speak amiss.

I answer [Answ.] unto it, it is true, thou art not able to bear what Christ endured, but thou must remember what before was delivered, that the Lord doth therefore proportion out thine affliction accordingly, and withal, that which makes sufferings hurtful, I mean the curse, is removed from thee if thou be in Christ, but if thou wilt yet further insist upon the measure of thy pain, that never any menber of Christ suffered the like, reason will evince the contrary, • e thine own conscience must of force acknowledge it to be otherwise, for if God lay no more upon any of his children then they by him are enabled to bear, and thy strength when it is the greatest, without question, is far inferior to that of Job, of Abraham, of David, &c. men eminent and endued with a great measure of strength, then certainly, their pain and affliction was greater then thine, and thou art not tried and afflicted like one of them.

It followeth (the afflictions of Christ) In that the Apostle calls his afflictions the afflictons of Christ, I might stand to show that the afflictions of the members of Christ reach up to Christ himself, which may strike amazement and terror into all that wrong them, and may comfort them that are wronged with assurance that the Lord Jesus will not suffer himself long to be pinched in his members, he hath experience of their miseries, and hath learned to be compassionate towards them, but this I have handled at large verse 15. and let me add only thus much [Doct. 5] unto it, that the Lord Jesus doth know and acknowledge his members in their greatest distress, their affliction cannot devide betwixt him and them, and make him hide his face from them: the Lord calls the Israelites his people, when they were plunged in their deepest distress, Exod. 3.7. and in many other places of this book, [Use.] the Lord is not like the proud people of the world, who know a man in a gay coat or high place, but in poverty and baseness will not vouchsafe to look upon him though he be most near unto them in blood and kindred, it is not so with the Lord, but in the poorest plight, when the backs of his children are bare for want of clothing, their faces lean, quite altered with brinish tears, that have worn furrows in them, their heads hang down for grief, & all their bones are disioynted with racking tortures of bloody tormentors, even then doth the Lord know and as graciously acknowledge them for his own, as he did in their prosperity and chiefest outward comfort. If we further follow in our meditations it will minister unto us matter of sweet comfort.

Come we to the last thing to be stood on in this verse in these words (in my flesh) The Apostle doth here restrain his sufferings spoken of to his own person, and withal doth point out the subject of his suffering, that he being now in prison, his body was afflicted, that we may [Doct. 6] hence observe is this.

That the persecuting enemies of the Church and of the members of Christ can go no further then the body, they cannot come to the soul to hurt that, the soul is free from the rage and violence of all Satan's instruments as our Savior hath taught, Mat. 10.28.

Objection. But will some say they can make men abjure and renounce Christianity as the Turks do at this day?

[Ans.] That abjuration is but like raving in some extremity of sickness, it is forced and may be where the seed of grace remains still in the heart, as a child of God in some extremity of sickness may show exceeding strange, yea, frantic behavior, and so die, and yet go to heaven, and we are not by any outward thing in this life or death, to judge of his estate before God, so a true Christian may be forced to abjure Christianity, and yet still remain a true Christian, all the Tyrants in the world are not able to hurt his soul.

[Use.] Let this for the use of it teach us that which our Savior hath taught Luk. 12.4. not to fear them that are only able to kill the body but cannot kill the soul, and for our further encouragement herein, consider but this one thing, are we the children of God and members of Christ, then the Lord hath delivered us from the power of sin and Satan, and the bondage of unruly lusts, which are enemies to our souls and salvation, and is not he then able, and also willing in his good time to free us from weak men, who can only touch our flesh? yes doubtless, let us make no question of it, but remember it and be strengthened in the time of need.

These words are a further amplification of the Apostles second argument, and contain in them, first a reason of the Apostles suffering for the Church, because he was a Minister of the Church (Whereof I am a Minister.)

Then secondly, a limitation of his Ministry, in respect of his Ministerial charge, that he was appointed a Minister of the Jews, but of the Colossians and the rest of the Gentiles in these words, according to the dispensation of God which is given me unto you ward, wherein we have three materials to be considered.

First, his Ministry which he calls a dispensation of God.

Secondly, how that was conferred upon him that it was given him.

Thirdly, the special reference and relation of it, unto you-ward.

Then follows the end of this dispensation thus given unto him in the last words (to fulfill the will of God)

Come we to the words as they are laid down by the Apostle, Whereof I am a Minister (that is) of which Church I am a Minister: I might here urge it against the Papists, that the Apostle explains himself how he suffered for the Church, not as a Mediator between God and the Church, but as a Minister of the Church, not to satisfy for others, but to minister to their faith by confirmation and strengthening of it, by his example and patience, but of this we spoke before in the former verse.

Observe we, that the Apostle saith, he was a Minister of the Church, the body of Christ; he saith not that he was a Minister at large, the word Minister being a word of relation, but he sets it down with this correlatiue the Church, that his ministry had special reference to the Church of Christ, and to the true members of Christ, and not to any other; Hence ariseth this point of instruction.

That the outward ministry of the Word and Gospel is [Doctr. 1] ordained of the Lord properly for the good of the Church and with special respect to the true members of Christ, either actual or in God's election, all ministerial actions, as preaching the Word, administering the Sacraments and the like, have special relation to the good of God's chosen, and this point is plainly propounded and laid before us by the Apostle, together with a reason of it in the verse before, that to this end Christ ascending gave gifts unto men, some to be Apostles, and some Prophets, and some Evangelists, and some Pastors and Teachers for the gathering together of the Saints for the work of the ministry and for the edification of the body of Christ.

The ground of this is the order which the Lord hath made known that he holds in bringing of his chosen to life & salvation, that whom he hath predestinate, them he doth in time effectually call, & the ministry of the Gospel is by him appointed an instrument and means of effectual calling, by the preaching of the Gospel, men are called: Now effectual calling properly belongs to the chosen of God, and therefore the ministry and means of salvation hath proper reference to the good of God's chosen.

But will some say, the word is to be preached to all, the commission was general, go teach all nations, Mat. 28.19. and preaching is not limited in respect of the flock committed to any man's charge?

Answer. [Answ.] It is true, the Minister of the Word is to preach to all to whom he is sent presuming in the judgment of charity that all his hearers be the Elect of God leaving secret judgment to God, but yet the outward ministry and preaching of the word serves properly for the calling, and conversion, and confirmation of God's chosen & the reprobate are made partakers of external vocation only accidentally, because as tares and chaff are mingled with good corn, so they are among God's chosen, it serves as an occasion (by reason of their corruption) of their hardening and to leave them without all excuse, it is to the chosen of God the savor of life to life everlasting, but to others the savor of death to their deeper condemnation.

Now the application of this point might be to teach the wicked, how much they are beholding to the chosen of God, for whose sakes they are partakers of the sound of the Gospel, which sometimes worketh restraint in them from the outrage in sin though no renovation, & so their judgment shall be the easier in that respect, yea the continuance of the world is for the sake of God's chosen, when their number is full then shall the end be But let us rather think upon this doctrine to this purpose, it is so that the ministry of the word by man, is appointed properly for the good of the body of Christ, [Use.] this then may serve as a ground of examination and trial to everyone of us, whether we be true members of the church of God or no, hereby we may know it, the Ministry of the word is ordained for the good of God's chosen.

If then thou receive good by it, it is a sure sign of election to life and salvation; it is the mark Christ himself hath set upon his sheep; they hear his voice sounding in the ministry of the Gospel, and they follow it, they are bettered by it: but if thou either wilt not hear it, or hearing it carest not to follow it; but a drunkard before, a drunkard still, filthy before, and filthy still, a worldling before, and still devoted to the things of this earth, and minding earthly things, to what fold thou doest belong, thyself and others may easily judge, surely to the fold of goats, not of sheep.

To drive this a little deeper, that this may profit & move thee hereafter to a further profiting by the ministry of the Word, consider these two things.

First, if the Minister would gain & gather thee to God and thou refuse, thou must know that thy willful refusal to be gained and gathered, is the immediare forerunner of judgment, and of thine own destruction, and there is reason for it, God hath so threatened, Prov: 1.27. Zach. 7. From ver. 11. to the end, and it is a resistance of the spirit of God, and it is the ripeness and full growth of sin to hate to be reformed: Mark what Christ himself saith, as he was a Minister of Circumcision, he would have gathered them together, but they would not, therefore their habitation should be left unto them desolate.

[ 2] Again, he that will not now hear the minister of the word, speaking in the name of the Lord, or hears him without regard to take good by him, as those the Prophet Ezekiel speaks of chap: 33.31. let him know the day shall come when his ears shall hear, (will he, nill he) that which shall make his heart ache, go thou cursed into everlasting fire, prepared for the Devil and his Angels, let these things stir thee up to think upon it, how thou dost profit by the ministry of the word, and assure thyself God's purpose cannot be frustrate, if thou belong to him, his minister is sent for thy good, and thou shalt receive good by him, if not thou shalt be hardened in thy sin and heap up wrath against the day of wrath.

Come we to the Apostles limitation of his ministry in regard of his ministerial charge in these words (according to the dispensation of God. Which is given me unto you-ward) the words here translated (Dispensation of God) are not to be taken as sometimes they are used, for the providence of God as we use to say, by the merciful dispensation of God (that is) by his good providence, because the providence of God cannot be given, as the Apostle saith, that this dispensation was, but they are to be conceived as the original words do signify, according to God's stewardship, (to you-ward) (that is) in respect of you Colossians and the rest of the Gentiles as we have it, Galatians 2.7.

The first thing we have here to mark is, that the Apostle calls his ministry a stewa • dship given of God.

Hence we see that the minister of the Gospel, lawfully [Doct.] called to that office is God's steward, he is set over the household of God, his Church as a steward over some great family, hence it is that Paul saith to Timothy: these things write I unto thee, that thou mayest yet know how thou oughtest to behave thyself in the house of God, and in his Epistle to Titus 1.7. in express words, a Bishoppe or Minister is God's Steward, yea he would have all men so to esteem of them, let a man so think of us as of the ministers of Christ, and disposers of the secrets of God. Where the Apostle also so makes known what be the things committed to the Ministers of the Gospel to dispense and dispose of (namely) the secrets of God (that is) the doctrine of the Gospel, which is a secret and a mistery hid from the eyes of the world, (so called by the Apostle in the next verse of this chapter) and the doctrine of the Gospel being the word of reconciliation publishing remission of sins to all that truly believe it, & repent of their sins, hence it is that the ministers of the word are said to have the ministry of reconciliation committed unto them, and as stewards to have the keys of the kingdom of heaven, to open or to shut heaven according to the condition propounded in the Gospel (that is) to declare and pronounce remission of [Use. 1] sins, to them that believe and truly repent, and that God's mercy is shut up from them that are unbelievers and unrepentant, thus are the ministers of the word, God's Stewards to dispose of his secrets after his will, and good reason that his will only should rule in his own house.

And therefore for the use of this in the first place the ministers of the word must take notice of it, that they have only as the stewards of God, the ministry of reconciliation to declare to the penitent remission of their sins, and not power to forgive sins, as that man of sin the Pope doth challenge to himself, who in his blasphemous [Use. 2] pardons takes upon him to forgive both poenam & culpam punishment and sin, and the ministers of the word have only the keys of ministry in respect of Christ whose stewards they are to open and shut according to the will of their master revealed, & not at their own will & pleasure.

A second use of the doctrine now delivered may be this is the minister of God, God's Steward to dispose of his secrets according to his will, surely then when the Minister doth so, when he doth pronounce remission of sins to the penitent, and shut up the kingdom of heaven and God's mercy from the impenitent, let us learn to account it, as if God himself should do it; for hence it is, that the Ministers of the Word are said to remit or retain sins, because they declaring by the Word remission of sins to the penitent, and retaining of sins to the impenitent, it is as certain, as if God himself should pronounce it from heaven: it is said Exod, 14.31. the people believed the Lord and his servant Moses, giving us to understand, that though faith respect God only, yet is there such an Union betwixt him and his Ministers, as indeed and truth we cannot believe him unless we also believe his Ministers, speaking from him, let us therefore think upon it, and especially when they shut up the kingdom of heaven, when they denounce the judgments of God against us for any sin, every man will be ready to take hold of the Word of mercy, and esteem that as the Word of God himself, but in the word of threatening and denouncing of judgment, men make a division between God and his Minister: let us take heed of this, and know for a conclusion of this point, that if we divide between God and his Minister in the word of threatening, the Lord will punish us in the same kind, he will divide between him and his Minister in respect of us in the word of mercy, and in his just judgment he will make his word of mercy, but as the word of man unto us, it shall be unprofitable unto us, we shall find no true comfort by it; remember the example of Herod, he divided between God and John in the word of threatening for his sin, and the Lord made all that he heard from John, even the things that he heard gladly to be unprofitable unto him he lived and died in his sins.

Now to the second Material in the Apostles limitation how this dispensatiō was conferred upon him in these words (which is given me) the words are plain, & are to be taken in their proper signification which is freely or of God's grace bestowed upon me, in that the Apostle saith his ministry and dispensation in the Church of Christ was given him, it pointeth out first this general instruction, [Doctr. 3] that no man is to undertake that office & function to be a minister of the word & public dispencer of God's secrets, but he to whom it is given of God, (that is) he that is inwardly called of God, furnished with competent measure of gifts, both of mind & will for the discharge of that office and hath also outward approbation of the Church, and for this there be many reasons. [Reasons.]

First, because it is God's order appointed in his Church, [ 1] that he that is to teach should by him be called, and sent, Rom. 10.15.

Secondly, the ministry is God's, and not man's, & therefore [ 2] ministers must be sent and deputed of the Lord.

Thirdly, unless they be sent of God they cannot gather [ 3] assurance of God's special protection and assistance in their calling which is necessary for them.

The use [Use.] of this may be to discover the error and fancy of the Anabaptists and their followers, who think that any man upon a private motion may step forth and undertake the duty of a public teacher, and may preach and expound the Scriptures, and they allege for themselves that such motion is from the spirit of God, but (indeed) it is rather from another spirit even from Satan & from their own pride and vanity, & it is an opinion foolish and fantastical, I will spend no more time in confutation of it.

We are to mark that the Apostle speaking of his ministry and stewardship in God's house, an eminent office, & of excellent dignity, hath an eye to the first cause and fountain of it, that it was given and bestowed upon him, [Doct. 4] that it descended upon him from the mere grace & mercy of God.

Hence we are taught, that in all the good things of this life we enjoy, be it dignity, office in the Church, or in the common-wealth, be it health, wealth, liberty, credit, stock or store, we are to lift up our eyes to the hills from whence any of these good things come down, we are to look to the fountain whence our stream hath issued, even to the mere grace and mercy of God, we find it was common and frequent with our Apostle thus to look upward to the author and giver of every good gift, 1. Cor. 15.10. by the grace of God, I am that I am. Ephes. 3.7.8. he saith he was made a minister of the Gospel by the gift of the grace of God, even to me the least of all Saints is this grace given that I should preach among the Gentiles the unsearchable riches of Christ, that he was called by the grace of God, this was commendable in the Apostle, and is worthy our imitation, and it is a duty of great good consequence.

[Use.] First, it worketh true thankfulness, nothing is more effectual to draw out thanks for good things received of men then to know the things given to be mere gratuities above desert, and merely from the bounty of the giver.

Again it is a notable means to humble us, shall we know the good things we have are received from the mere grace of God, and shall we then be proud of them? it is the Apostles conclusion, what hast thou that thou hast not received, and if thou hast received it, why rejoicest thou, as though thou hadst not received it? let us remember this duty, and the rather because it is the corruption of our nature to rest in the things given and to forget God the Author and giver, to eat the bread, and not to see God in the bread as saith Luther. Moses knowing this inborne corruption, gives this caveat, beware least, &c. and this corruption was grown to full ripeness in Nebuchadnezzar Dan 4.27. is not this great Babel that I have built for the house of the kingdom, by the might of my power, and for the honor of my majesty? and we know what followed he was driven out from men to live with beasts. Let us take heed God deal not with as he dealt with him, we may justly fear it, if we have not hearts to see and consider the mercy [ 1] and free grace of God in the good things vouchsafed unto us, that he will drive us out among beasts (that is) in his just judgment give us the hearts of beasts, hearts taking sensual delight in those things we enjoy, ever groveling upon them, and not able to lift up themselves, towards which is an heavy judgment.

And consider we further whence it is that men see not [ 2] God's mercy in outward good things, surely because they see not his favor towards them in Christ, in whom right to all the creatures is restored, and by whom only sweetness is found in blessings, and out of them they are but curses, it is not possible that a wicked man who finds not God's grace in Christ, should see his mercy in outward things, for (indeed) they are not given to him in mercy, but in judgment, as his portion, and as witnesses of his unthankfulness, as it is said, God left not himself without witness in doing good, giving rain and fruitful seasons, filling our hearts with food and gladness, and to leave him without excuse.

If then we would not (by the just hand of God) be given over to live as brute beasts amongst men, feeding and fatting our selves with God's blessings, and wanting eyes and harts to see and consider his mercy in them, if we would not prove to our selves & against our selves that we see not God's grace in Christ, let us learn to raise up our thoughts to see God's grace and mercy in the outward good things of this life given, and bestowed upon us that so we may be thankful to him for them, and use them not to riot excess, bravery, and to set out, and to magnify our selves above others, but to the glory of him that gave them, and to the good of our selves and others.

It followeth (unto you-ward ) in these words we have the [ 3] third material in the Apostles limitation (namely) the spespeciall [Doct. 5] reference of his ministry, and the meaning is, in respect of you Colossians, and the rest of the Gentiles, that which I will hence observe shall be this.

That the ministry and Apostleship given to Paul had special relation to the Gentiles, yea he was appointed by special vocation the chief Apostle of the Gentiles, as Peter was of the Jews; it appears plainly Gal. 2.7. and we find it in many places of the acts, that Paul's commission was specially to preach to the Gentiles, [Answ.] as Acts 4.9. If any say the commission of the Apostles was general, [Object.] it is true, this power and liberty was given, yet afterwards it pleased the Lord in wisdom for good causes to order it by a second decree, that Paul should specially have care of the Gentlies, I say specially, for though Paul (occasion being offered) preached to the Jews, they being dispersed among the Gentiles, yet was he still the chief Apostle of [Use. 1] the Gentiles. How then can the Papists derive the primacy and supremacy of their Pope from Peter, the Scripture is plain that Peter was not chief Apostle of the Gentiles, therefore admit the Pope to be his successor, and to have his authority (which no wise man will grant being Apostolical) yet cannot be thence derive his authority and power over the Gentiles, they might more probably convey his title of supremacy from Paul, then from Peter, and indeed being driven from this by plain evidence of Scripture, they would craftily seem to derive their Popes authority from both Peter and Paul which is but a mere shift, if they hold their own principles it is impossible.

In the last words of this verse (to fulfill the word of God) we have the end of the Apostles ministry, that he was a minister of the Church to fulfill the word of God, by the word of God we are here to understand the Gospel as appears in the next verse, and to fulfill it is to publish and to preach it and the preaching of the Gospel by the Apostle is called a fulfilling of it, because by it the Gentiles were called as was foretold by the Prophets, and that work being wrought & fulfilled on them by the preaching of the Gospel, the preaching of it is called a fulfilling of it.

That which hence is offered to our consideration is from the form of speech here used, the Apostle saith not to preach the Gospel but to fulfill it hence follows this conclusion.

That the Gospel truly preached is not an empty word, [Doct. 6] but a word filling those that belong to God with grace and goodness, and the true preaching of it is powerful to that purpose.

Hence it is that the Apostle calls his preaching of the Gospel, the ministration of the spirit, he saith the Galatians received the spirit by the preaching of the Gospel and herein lies a principal difference between the Law and the Gospel. The Law doth not minister the spirit, but by the preaching of the Gospel the spirit is given.

This must teach us to make a precious account of the preaching of the Gospel, [Use.] which hath with it (in them that belong to God) the operation of his spirit, and is powerful to bring them from ignorance to knowledge, from darkness to light, from the power of Satan to the glorious liberty of the sons of God, and to make them wise to salvation, and let us look on our selves in our natural condition before the preaching of the Gospel hath wrought upon us, what are we? surely, blind and ignorant of the ways of God, walking in the darkness and vanity of our minds, rushing into errors, breaking out into blasphemies, running into all sorts of sin, yedding to the suggestions of Satan, embracing the vanities of the world, following the swindge and corruptions of our own hearts, and lying open to the wrath and and judgments of God, these things ought to move us to make special account of the Gospel preached, which doth in as many as it is powerful, inform the judgment, reform the will, order and sanctify the affections, and bring into captivity every thought to the obedience of Christ.

The Gospel preached gives the Spirit, the Spirit begets Faith, Faith apprehends Christ, and Christ brings salvation, therefore make precious accompt of the preaching of the Gospel.

This verse, for the connection looketh up to the former as an explication of that the Apostle said in the end of it, of what word he spake (namely) of that Which is the Mystery hid since the world began (that is) the word of the Gospel, and for the matter and substance of this verse it contains a third argument to persuade the Colossians to continue grounded in the faith.

The argument is taken from the excellency of the Gospel, that the Gospel is a hidden and deep Mystery and so of great excellency, therefore being preached and revealed unto them, they ought to make precious account of it, and to continue in the sound profession of it.

The order and disposition of this verse in it self is on this manner.

First, we have an instance or particular insisting in that part of the word of God, that the Apostle was to publish, even that which is the Mystery.

Secondly, to this is subjoined a distinct and different condition of this Mystery in respect of distinct and different times that it is.

• Hid
• and Manifested.

Hid in respect of former and foregoing times in these word. Hid since the world began.

Manifested in regard of time present, but now is made manifest.

Thirdly, to this is added the persons to whom it is manifested in the last words to his Saints.

Come we to the particular examination of the words and first of this Mistery hid in these words, which is the mystery hid since the world began. Under the word Mystery, that we are to understand the Gospel it is evident by the context, for the Apostle saith in the verse before, it is the word of God, and in the verse following, that word, that hath Christ for the matter of it, and that is only the Gospel. Now the Gospel which contains the doctrine of the humiliation, exaltation, humanity, divinity, office of mediation and all things concerning the life and death of Christ is called a Mystery because it is wonderful; deep, secret and unsearchable, for that is the proper and natural signification of the word ( 〈 in non-Latin alphabet 〉 ) (Mystery) and we shall find in Scripture this word always used to signify a thing secret in religion, Ephes. 5.32. the Apostle speaking of the near union and conjunction of Christ and his Church saith, 〈 in non-Latin alphabet 〉 , this is a great secret, we have there the same original word, that here is used (hid) or rather as the original word is, (hath been hid) since the world began, the words are from worlds) the meaning is from all eternity, and from all ages, (that is) from all generations of the world, till the coming of Christ in the flesh, the Gospel was hid from the Gentiles simply, and from the Jews comparatively, in comparison of the clear lighr and manifestation of it since the incarnation of Christ, so doth the Apostle expound himself, Which in other ages was not opened as now it is revealed unto his holy Apostles and Prophets by the spirit.

Thus then the words are to be conceived, even that secret and unsearchable doctrine of the Gospel which hath been hid and kept secret from all eternity, and from all generation of the world, simply from the Gentiles, and in comparison from the Jews before the incarnation of Christ.

Here first let it be observed in a word against the false and deceitful dealing of the Papists that the word 〈 in non-Latin alphabet 〉 is translated by them a Mystery in this verse and in the next verse Sacrament thereby laboring to maintain the false opinion grounded on Ephes. 5.32. that Matrimony is a sacrament, and so they translate that place, and thence would they ground it, but (indeed) the opinion is erroneous and false and that text will not warrant it, for the opinion it self, it cannot be that matrimony should be a Sacrament.

First, because it was ordained in Paradise before the fall, but the Sacraments of the New Testament were ordained after Christ his coming in the flesh.

Again, a Sacrament of the New Testament is an outward seal of God's grace unto salvation, a seal of the righteousness of faith, so saith the Apostle, which Matrimony is not, neither can the Papists ever prove it so to be, and therefore no Sacrament, and for the ground of their opinion, they merely wrest, and pervert the text, for the Apostle doth inplaine terms avouch that he speaks concerning spiritual marriage between Christ and his Church, this is a great secret, but I speak of Christ, and his Church.

Again, to say that Matrimony is a Sacrament, because the word 〈 in non-Latin alphabet 〉 Mystery is given to it, is most absurd and foolish, for they might as well say, that the Gospel it self is a Sacrament, which in this text is so called, but that were as gross as to say, the seal and the writing are all one, for Sacraments are seals of the covenant of grace written in the Gospel, yea, they might as well affirm that the close working and secret insinuation of Antichrist into the Church of God is a sacrament, which is called a Mystery, but a Mystery of iniquity, 2. Thes. 2.7. yea also, that name written in the fore head of the whore, Reu. 17.5. How absurd and foolish then it is to say, that Matrimony is a sacrament, because it is called by the Apostle 〈 in non-Latin alphabet 〉 , a Mystery, any man of the meanest capacity may easily discern.

Let it be further observed that the word of the Gospel hath this tittle given to it, that it is a mystery, a deep secret and hidden doctrine, the consideration of this doth offer this conclusion.

That it is no easy matter truly to understand, know [Doctr. 1] and believe the Gospel, a man cannot easily come to have knowledge and faith in the secrets of the Gospel needful to be known, and believed to his own salvation, for proof of this, that one place is sufficient, 1. Tim. 3.16. without controversy great is the Mystery of godliness, the doctrine of godliness, the Gospel, is not only a mystery, but a great Mystery full of secrets and of exceeding profoundnesse and depth, and it is so without all question or controversy, the word signifieth by all men's confession that it is an opinion or truth generally confessed of all, and that the Gospel is not easily coneeiued and believed, it were easy to give instance of particulars, we preach Christ crucified unto the Jews, even a stumbling block, and unto the Grecians foolishness. The Athenians the wisest of all the Heathen, said Paul was a babbler or trifler, and setter forth of strange gods, when he preached Jesus, the very substance of the Gospel and the resurrection. Yea, come we to those that make profession of Christ and of his Gospel, some of them are natural and carnal, and cannot perceive the things of the spirit of God. 1. Cor. 2.14 others are regenerate and perceive them, but it is only in part, & that by the special gift of God, and the reason of this is, [Reason.] because there is no seed of the Gospel in nature the moral Law is written in nature by creation, & since the fall we have some remainder of it in us: [Use.] the Gentiles show the effect of the Law written in their hearts, but the Gospel the ground of it being Jesus Christ, is above the reach of n • ture, created of nature in the state of innocence, and much more of nature corrupted, & therefore it is no easy matter truly to conceive and believe the doctrine of the gospel, & this must teach us to take heed we deceive not our selves touching our knowledge & faith in the promises of the Gospel, if we never felt the mighty and powerful work of God, or the working of his mighty power, as the Apostle speaks, to work in us understanding and faith in the Gospel, but have a faith easily conceived without any supernatural work: We have indeed no true faith: it is the faith of the greatest number in the world, even a faith conceived without any hardness or pains at all, a faith conceived only by tradition, because they are bred and borne and brought up in the bosom of the Church, and have heard it delivered in the Church, that Jesus Christ came into the world, took our nature on him, and suffered death on the cross, thereupon they conceive in mind a bare persuasion that Christ is their Savior, and they can repeat and patter over all the Articles of the Creed, yea, some are so grossly ignorant as they repeat them as a prayer, which is ignorance as thick as the darkness of Egypt, it is palpable and may be felt. Thus many do, and presently they imagine they steadfastly believe them, without finding any hardness in the matter, or any unbelief in thir hearts, in respect of any one article of the Creed, I appeal to men's consciences in this case, yea, the speech of many ignorant persons makes it known, being asked whether they believe the articles of faith, their answer is ready, they never doubted of any one article in all their life, they believe them all.

Now what is this though we seem to renounce Popery, but indeed to fall into a dangerous error of popish learning, to have an implicit faith, a faith wrapped up and enfolded in the general, to believe as the Church believes, which is a faith easily and soon conceived, to believe as the Church believes without further ado. We must therefore remember what hath been now delivered, that it is no easy matter, truly to know and believe the doctrine of the Gospel, the Gospel of Christ being the material object of faith, and the mercy of God in Christ for the remission of sins the formal object of it, are great and unspeakable mysteries, and cannot be comprehended without much hardness, and much striving against natural unbelief and know it for a truth, we never truly believe the Gospel to salvation, till we can say with a true feeling of our own weakness and want of faith, as he said in the Gospel, Lord I believe, Lord help mine unbelief, till we find and feel the power of God's spirit in us, ouermastering our natural hardness and our unbelief, touching the secrets of the Gospel, and know for a conclusion of this point, that faith easily gotten, is but a fickle and loose imagination, and in time of trial or temptation or great affliction, it will fail us, it is a faith of nature and reason, and not of the spirit of God, and when nature and reason fail, that faith cannot stand.

I will add one other short use of this doctrine, is it so [Use. 2] that it is no easy matter to understand, and believe the Gospel, and even the Angels stand amazed, and with admiration desire to behold the wonders of the Gospel, away then with all high conceit of wit. Come we to the hearing of the Gospel preached with an humble heart, an heart emptied of all swelling conceit, for such as have it are unfit to receive the wisdom of God, they are ill disposed to receive it, yea, God doth resist them, God resisteth the proud &c. the word signifies that God doth set himself as it were in battle array against them, to fight with them, and therefore will not reveal his secrets to his enemies, being to fight with them: pray we then ever with David, Psal. 119.18. Open mine eyes that I may see the wonders of thy Law. That I may see the wonders and great mysteries of thy Gospel, yea, let us not rest in that we conceive of our own heads, out of the word of the Gospel, or that we hear and learn of our Teachers, but let us strive with God by prayer to be also inwardly taught by his Spirit; for here is one cause why some fall from that they have heard and learned, because they pin their faith on the sleeve of their Teacher, and if he fall they fall with him, because their ground is gone. Let as many as desire to continue steadfast in the truth, never rest in that, they have conceived either of themselves or by the teaching of men, but crave that the Lord by his spirit may instruct them, and then no doubt the Lord will not send them away empty, but will so season their hearts by his grace, that though thousands fall away on every side, yet they shall continue steadfast in the truth taught and received,

[Doctr. 2] Now from these words (hid since the world began) that is, as we shown from all eternity, is plainly evinced and proved unto us, the eternity of the gospel. That the gospel is the eternal word of God hid in God, and as ancient as God hhimselfe.

The inference upon this by way of use might be to prove that the sending of Christ into the world was decreed that the permissio of the fall of man was decreed, & his redemption by Christ also was decreed in the eternal council of God, but I pass by these things, these things are more fit to be examined and discussed in the schools, yet let the eternity of the gospel be thought on as many as truly believe the promise of the gospel, [Use.] it may serve to strengthen and confirm them in never failing comfort for as many as by true faith rest upon the promise of the gospel touching remission of sins and justification by Christ may be sure that the ground on which they rest will never fail them, the gospel is eternal coming out of the bosom of God the Father, therefore as immutable and unchangeable as God himself, and as impossible it is that he that doth rest upon the promise of the gospel, touching life and salvation, should be deceived as he that resteth upon God himself, who cannot possible lie nor deceive, all the promises of God in Christ are, yea, and Amen saith the Apostle, 2. Corinth. 1.20. that is, they are certain; and infallible, and Heb. 6, 18. the promise made to Abraham, and in him to all the faithful is joined with the oath of God, and the holy ghost there saith: these are two immutable things wherein it is impossible that God should lie: that as many as have refuge to hold fast the hope that is set before them might have strong consolation, and let as many as truly believe think upon it to their comfort.

It followeth (and from all ages) the next point that is offered from these words (being understood as they have been formerly expounded) is this, that the vocation [Doct. 3] or calling of men to life everlasting, is not universal, it reacheth not to all times, places and persons of the world, the Gospel by which men are called (as it is clear from this and other places of Scripture was not revealed for many generations unto the Gentiles; to inquire into the cause were curiosity and bold presumption, we are rather to adore the secret judgments of God, and for the revelation of the Gospel to us, to magnify the mercy of God and to become thankful, but for the point it is clear by many testimonies of Scripture, that the Gospel was not revealed to the Gentiles for many ages, it is said, God in times past (that is) before the coming of Christ in the flesh, suffered the Gentiles to walk in their own ways. The Gentiles in times past were without Christ yea, without God as Atheists in the world: Paul preached where Christ was not so much as named according to the prophesy of Isaiah. 52.14. to whom he was not spoken of, he shall be seen, & that which they had not heard, shall they understand.

How then can that position & that conclusion, [Use.] held by some, be true that redemption wrought by Christ is universal in respect of the whole world, that Christ died to redeem all generally without exception, & that some notwithstanding are not saved is through their own default, because they will not? this position besides the error of it, in making the sin of the world death, and hell stronger then Christ, or at least God's purpose variable, and subject to man's will, which are fowl errors, besides this, it cannot stand with the truth of this text, for if redemption be universal, then must it of necessity be universally known, for otherwise it is no universal benefit, it is a benefit only to such as know and believe it, and if it be not known, it cannot be believed.

Now this text makes it clear, that it was never universally known, but rather the contrary, it was hid from many ages, therefore universal redemption is but a device of man's brain, and we shall find it to be but a deceiving ground of comfort if we rest upon this, that Christ died for all, and have no better ground of comfort in time of need, it will fail us, for then will the distressed conscience be ready to exempt it self from the benefit of redemption, and say, Christ indeed died for all, if all would receive him, but I by my sins have cut myself off from him, therefore the benefit of his death will do me no good, let us then renounce it as erroneous and false, that redemption by Christ is universal.

Let us come to speak of the Gospel in respect of the time present (but now is made manifest to the Saints) by the word (now) we are to understand this last age of the world, beginning from the coming of Christ in the flesh, and reaching to his second coming to judgment, all tne time of the New Testament, which is called by the Apostle, the acceptable time, the time of grace and day of salvation, 2. Corinth. 6.2. and that this word hath this signification and extent, the Apostle makes it most clear, Rom. 16.26. the Mystery kept secret since the world began but now is opened, and published among all nations; ) for the word of faith began to be preached to the Gentiles, only after the coming of Christ in the flesh, and not before (to his Saints) that is as the Apostle expounds himself, Ephes. 3.5. first and principally to his holy Apostles and Prophets of the New Testament, who were sanctified, and set a part to preach the Gospel, and secondarily to all the faithful sanctified by the spirit of Christ, thus then are the words to be conc eued.

But now in this last age of the world, in the time of the New Testament is the Gospel revealed to his holy Apostles, and Prophets of the New Testament, and to all the faithful sanctified by the Spirit of Christ.

We are here to mark the opposite condition of the Gospel in respect of different times, that in former times it was hid from the world, but now is revealed, together with the amplification, to whom (namely) to the Saints, taking all together, we are put in mind of this conclusion.

That ignorance of the Gospel now under the gospel, [Doct. 4] and in the time of the New Testament, in such as be of years and discretion (for of infants knowledge it not required, they being children of believing parents, have, title to Christ by the tenor of the covenant of grace I will be thy God, and the God of thy seed) but in such as be of years, it is a most fearful thing, though it be no easy matter truly to understand and believe the gospel, in respect of natural hardness and unbelief, yet to the Saints, to them that are sanctified, it is now made manifest, therefore now for them that ought to know; to be ignorant of the Gospel, is a most fearful thing it seals up want of grace and sanctification. If the gospel be hid, it is hid to them that are lost; The Apostle saith in the verse before, that he did approve himself to every man's conscience in the sight of God, in the manifest declaration of the truth of the Gospel, and hereupon he doth infer, if our gospel be then hid, it is hid to them that are lost. In whom the God of this world the Devil, hath blinded the minds (that is) of the Infidels, that the light of the glorious gospel of Christ, which is the image of God, should not shine unto them. Hence it is most clear, that ignorance of the gospel in such as ought to know it, is a fearful sign, it shows not only want of grace and sanctification but that God even now sits in judgment upon such persons, and hath begun to make known their reprobation and final perdition, [Use.] and let this be thought on by all such as are ignorant of the doctrine of the Gospel, and yet ought to know it, and have means to know it, many there be that are so far from the true knowledge of the Gospel, as they cannot distinguish the truth of the Gospel from error and falsehood, yea, some plead for themselves that they are not book-learned, and therefore (as they imagine) ought to be excused in their gross ignorance, such persons conclude their own judgment, and give sentence against themselves, that they want grace, and are in a fearful condition, howsoever ignorance might before the manifestation of the Gospel, excuse from so great sin, yet could it not excuse from sin altogether, but now to plead ignorance in the clear light of the Gospel is void of all excuse, yea, it argues that God's wrath and vengeance hath taken hold on such persons; many will be ready to exempt themselves from this fearful condition, and I doubt not, but some may truly say it, that they know the way of salvation, the doctrine of redemption published in the Gospel, and let such persons further consider the argument of the Apostle, Rom. 13.11. that the more knowledge we have, and the nearer we come to salvation, the more we ought to answer it is holiness, considering the season saith the Apostle it is now time that we should arise from sleep, for now is our salvation nearer, then when we believed; the night is past, and the day is at hand, let us therefore cast away the works of darkness, and let us put on the armor of light, so that we walk honestly, as in the day, not in gluttony and drunkenness, neitheir in chambering and wantonness, nor in strife and envying. If men that know the doctrine of the Gospel walk in gluttony, drunkenness, chambering, wantonness, strife, contention & malice &c. it argues that the veins of spiritual life are frozen up in them, yea, these latter sins are more ugly then the sins of their former ignorance, the Apostle calls the Galatians fools, Gal. 3.1. and why? because they knew not the doctrine of the Gospel? No, but because they did not obey the truth of the Gospel, Christ being in lively and evident manner preached unto them, as if he had been crucified among them, where the Apostle doth give us to understand, that if the doctrine of salvation by Christ be plainly delivered, and upon the delivery of it, understood and known, and yet not obeyed, not answered, in faith and repentance, according to knowledge, such persons as so understand and know it, are foolish and bewitched by some enchantment, they are deluded by some secret operation and working of the Devil.

In this verse the Apostle doth further set out the manifestation of the Gospel to the Saints, by the efficient cause of it, (namely) the will of God in the first words, to whom God would make known, then he doth further commend the mystery of the Gospel.

First by the condition of it, that it is richly glorious, what is the riches of this glorious mystery.

Secondly, by the extent (among the Gentiles) And because they might doubt what is meant by riches of the Gospel, and might understand his words, as spoken of the riches of glory laid up in heaven, the Apostle doth explain himself in the words following, which riches is Christ in you the hope of glory. In which words is couched a fourth argument to persuade the Colossians to continue in their faith.

Come we to the words of this verse, as they are laid down by the Apostle; And first of the efficient cause of the manifestation of the Gospel to the Saints (To whom God would make known) the will of God is one and the same without division and distinction; but for our understanding, it is by Divines distinguished into the will of his good pleasure, and his will revealed in his word, the rule of faith and obedience, we are here to understand the will of his good pleasure according to that of our Savior, Mat. 11.26. at that time Jesus answered &c. it is so O Father, because thy good pleasure was such, when therefore the Apostle saith, to whom God would make known, his meaning is to whom God according to the good pleasure of his will would make known.

We are here to mark that the Apostle is not content to say that the Mystery of the Gospel now in the time of the New Testament is opened and made manifest to the faithful sanctified by the Spirit of Christ, but he goes further and sets down the good pleasure of God, the original and the cause of their understanding and knowledge of the Gospel.

[Doct. 1] Hence ariseth this point of instruction.

That the clear light of the Gospel doth enlighten none but such as it pleaseth God to illuminate. Notwithstanding the manifest Revelation of the Gospel now in the time of the New Testament, yet none come truly to understand and know it, but only such as according to the good pleasure of God, are by him enlightened▪ only they to whom it pleaseth God to make it known, and for this cause Paul prayed for the Ephesians, that the Spirit of wisdom and revelation might be given them, that the eyes of their understanding might be lightened, that they might know what the hope is of his calling, and what the riches of his glorious inheritance is in the Saints Ephes. 1.17.18. and hence it is, that the Apostle saith, 2. Cor. 4.6. that God by the same almighty power whereby he brought light out of darkness at the first creation of all things, doth shine in our hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ. Unless it please God to open our eyes, to see the secrets of the Gospel, we are like the two disciples, Luk. 24. that went with Christ to Emmaus, walked and talked with him and yet knew him not; so we pass along with Christ in the Gospel, and hear him speak unto us, & yet have our eyes held that we cannot know him, daily experience teacheth the truth of this point, and their is reason [Reason.] for it, because indeed it is the prerogative God doth reserve peculiar to himself, to make men understand and know the doctrine of the word and Gospel, therefore the Apostle saith, Paul may plant and Apollos may water, but God only giveth the increase, where, when, and to whom it pleaseth him. Some may say; [Object.] We read that the word it self converteth, gives wisdom and understanding & light to the eyes; and therefore it is not peculiar to God, to illuminate. The word doth convert, enlighten, [Ans.] give wisdom and understanding, only as an instrument, and that not as a natural instrument, as having virtue in it self as a medicine is a means of health; but as an instrument signifying and testifying that which the spirit of God doth inwardly work, and only where it pleaseth God to work there the word doth enlighten: it remains then a truth that the clear light of the gospel doth enlighten none but such as it pleaseth God to illuminate, the consideration of this [Use. 1] may in some sort arm & strengthen us against offense, & may teach us not to be offended, nor to stumble at it because now in the clear light of the gospel, all are not reformed as they ought to be, & because where the word is truly preached, there some continue in their hardness & sin, and are notorious sinners unreformed, we must remember that the knowledge of the truth & reformation is that which only God must give, and it is given at his good pleasure and though the preachers of the gospel, should with Paul wish themselves separated from Christ for the winning of men, yet shall no more be won to Christ then it pleaseth his Father to draw, consider we the preaching of Christ himself: never man did or shall preach with like holiness and power, were all reformed that heard him? nay were his own disciples thoroughly reformed as they ought? no surely, our Savior doth often justly reprove their want of faith, and let this then strengthen us against offense because all men are not reformed by the preaching of the Gospel. Let us know that thus to be offended is as much as to be angry with the Lord, for doing with his own as pleaseth him, & to quarrel with the spirit of God for blowing where he listeth which is fearful if it be not duly cosidered.

[Use. 2] For a second use, is it so that the clear light of the Gospel doth enlighten none but such as it pleaseth God to illuminate, then let as many as it pleaseth God to enlighten with the knowledge of his truth, magnify the mercy of God, and be thankful unto him for that his great goodness, we have the example of Christ himself in this kind. If we that have the knowledge of the truth consider, how many are left in ignorance, how many are given over to popish superstition, yea how many living in the same place with us, frequenting the same means of salvation that we do, and yet remain in their natural blindness, we shall find that we have great cause to magnify the great goodness of God towards us, not only in giving unto us his gospel, but making us to understand that above many thousands, it is a blessing to have the Gospel brought unto us, but a double blessing is it to have understanding harts given us, harts moved & yielding to the truth of the gospel, everyone that hath this blessing vouchsafed may justly break out & say, Lord what am I that thou shouldst show me such mercy, I was borne and brought forth in sin as other men, I have multiplied & enlarged my sins, both before knowledge & since, my unthankfulness is great, my unworthiness greater, yet thou hast vouchsafed me mercy above many thousands, and thus are we to meditate on the mercy of God in giving us knowledge of the Gospel, and to open our mouths in praise and thanksgiving for the same.

Come we to the commendation of the mystery of the Gospel in the next words (what is the riches of this glorious mystery) the words are, what is the riches of the glory of this mystery, the word (riches) is metaphorical borrowed from outward good things, and doth here signify plenty and abundance of glory: we find the word used in this sense in many places of the Scripture Rom. 11.33. the Apostle speaking of the admirable depth of God's judgments, breaks out on this manner, O the deepenes of the riches both of the wisdom and knowledge of God, and thus he calls the unspeakable bountifulness of God, the riches of his bountifulness, (of the glory) (that is) of the excellency of this mystery, both in it self, & in regard of the effect making excellent, thus then are these words to be conceived, what is the exceeding great & abundant excellency of this mystery in it self, and in the effect of it.

Heer first it is to be observed that the Apostle saith God would make known to his Saints, not barely the mystery of the Gospel, but the riches of that mystery, and hence ariseth this conclusion.

That as many as are truly enlightened by the Spirit [Doct. 2] of God in the knowledge of the Gospel, they know more then the truth and the story of the Gospel. God doth make known to his Saints the riches and the glory of the Gospel, the good, the excellent, the sweet and comfortable things of the gospel, they know the Gospel as rich men may be said truly to know their riches when they know them in the use and comfort of them, so they that are truly enlightened know the gospel in the right use of it, in the sweet & excellent comfort of it, touching remission of their sins, peace of conscience, adoption through Christ, joy in the holy ghost, Ephes. 1.18. the Apostle prays for the Ephesians that they might know what the bare story of the Gospel? no, but what the hope of glory, and what the riches of his glorious mystery among the Gentiles is.

[Reasons.] The reason of this truth is given by the Apostle. 1. Cor. 2.9.10.11 12. and it stands thus, God gives to his Saints his Spirit, the Spirit reveals unto them the Secrets of the Lord, not only general things known by the common gift of illumination, but the deep things of God the hidden treasures of the Lord, the things eye hath not seen, neither ear hath heard, neither came into the heart of man, which God hath prepared for them that love him, therefore they stick not in the letter of the Gospel, but find the marrow and sweetness of it. And for the use of this point, it may serve as a ground of trial; hereby we may try whether we be truly enlightened, and have true and saving knowledge of the Gospel or no.

[Use.] If we rest not in the letter; in the bare knowledge of the truth and story but search further and find the sweetness and comfort of the Gospel then we have true knowledge of it.

Now because everyone will be ready to assume this to himself that he finds the sweetness of the Gospel, some rule of direction is needful that in this case we deceive not our selves, we are therefore to know that then we find the sweetness of the Gospel, when we find that delight and comfort in it, that worldly minded men do in their riches, and treasures, when we are affected to it, as to our chief treasure, when we find our desire after it insatiable, and especially when we find the comfort of it in time of trouble and distress, for the most wicked will seem to find comfort in the Gospel in time of health and prosperity, but if we can truly say with David Psalm. 119.50. it is my comfort in my trouble, then we have found the sweetness of it, then we have true knowledge of the Gospel, and to stir us up to labor for this, consider but thus much, that not only the Law, but the Gospel also is a killing letter, if we rest in the letter of it, and never search into the Spirit, the life, the sweetness, and the comfort of it, yea (as I shown not long since) nothing doth more gal the heart wounded for sin, then the remembrance of the sweet promise of the gospeil: if it find it not belonging to it self.

Let us then truly pray that we may truly find out the sweetness of the gospel, that it may stand by us and comfort us in our greatest distress.

The next thing we have to mark from these words is, that the excellency of the Gospel is laid before us under the terms of riches and glory, two things much affected, and much sought after in the world, yea these two were the strength of the Devils last & strongest temptation, laid against our Savior, Math. 4.9. he knowing the power of these two to allure to sin, he shown him all the kingdoms of the world, and said, all these things will I give thee, if thou wilt fall down and worship me.

Hence we may take up this conclusion, that look what [Doct. 3] things the world hath in it to satisfy the desires of worldly minded men, and to give them comfort and contentment the same or rather more excellent things hath the Gospel, in as much as heavenly things are above earthly comforts and contentments, even most excellent to the souls of true believers, hath the Gospel in it self. For why? the riches of the Gospel is Christ in whom is found all sweet comfort and contentment, even all the treasures of grace and glory, hence it is that Solomon brings in wisdom (that is) the wisdom of the Father Christ Jesus, Pro. 8.18. saying riches and honor are with me, [Use.] even durable riches and righteousness.

Seeing then the Gospel is so rich a treasure in it self, we are to esteem of it even for it self, and not to think basely of the Gospel, because it is offered and brought unto us in earthen vessels, weak, frail, miserable and mortal men as the Apostle saith, 2. Cor. 4. we must know that the excellency of the Gospel dependeth not upon anything out of it self, as not upon the worthiness of him that brings it, though it be an Angel from Heaven, as it was Luke. 2. who brought tidings of it to the shepherds, neither doth the unworthiness of him that is the bringer, anything diminish or detract from the excellency of the Gospel it self, which is a thing that some in these days do stumble at, and think that if the messenger be stained with any spot or crime, then they ought not to receive the word of the Gospel at his hand, it were to be wished indeed that all the Ministers of the Gospel, as they are called Angels, had Angelical purity, but let us take heed, we fasten not that unworthiness that is found upon the heavenly and excellent mystery of the Gospel, that we esteem not that more or less excellent, according to the condition of him that brings it, in common reason we know it is absurd to make the truth or goodness of the message depend upon the quality of the messenger, we will with gladness receive good news, or that we are sure concerns our good whosoever brings it, and shall we then refuse the glad tidings and comfort of the Gospel for the fault of those that bring it, we are to try the spirits and doctrines of men, and finding them to be of God, and indeed the word of the gospel, we are to embrace them as full of heavenly comfort in themselves, and herein follow the example of the Apostle, Phil. 1.18. he saith verse 15. some preach Christ through envy and strife not purely (that is in regard of their corrupt minds, for otherwise their doctrine was pure, what then? yet Christ is preached &c. & thus are we to joy in the gospel excellent & comfortable in itself, even for itself, by whomsoever its brought unto us, yea, we are to love the Gospel excellent in it self, even for it self, not in respect of anything out of it self attending upon it, because it brings with it wealth, peace and prosperity, for so to love it, is to verify the Devils argument against Job, that as he said, Job feared God because of his plenty of outward things, so we love the gospel, yea, this is indeed to love our selves or to love the Gospel not for it self, but for our selves because it brings advantage, because it brings things pleasing or profitable unto us.

Some may say how shall we know we love the gospel for it self in the midst of plenty and abundance of outward things. [Quest.]

We love the gospel in the midst of plenty and abundance of outward things, [Answ.] when notwithstanding our plenty, our thoughts ever run upon the comforts of the Gospel, as David saith, Oh how love I thy law, it is my meditation continually, if it be so with us, though we cannot always be hearing, reading, or talking of the Gospel, yet if we continually meditate and think upon it, then we love it indeed.

Another thing to be gathered from these words, understood as they have been expounded is this.

That the gospel is not only of great excellency in it [Doct. 4] self, but doth make all true pofessours of it most excellent and glorious, Prov. the 4.8: saith the wise man, exalt wisdom, and she shall exalt thee, she shall bring thee to honor: if thou embrace her, she shall give thee a comely ornament unto thine head, yea, she shall give thee a crown of glory.

Our Savior the wisdom of his Father, and the substance of the Gospel saith, Pro. 8.19. his fruit is better then gold, he makes more excellent and glorious then all the riches in the world, for (indeed) he makes all that truly believe in him, Kings and Priests to the Lord, yea fellow heirs with him of heaven, & gives them right and title to that crown of glory, the righteous Lord hath laid up for all that love his appearance, it is therefore a clear truth [Use. 1] that the Gospel makes all true professors of it most excellent and glorious, and therefore it is a mere calumny and slander to say as some do, that the true profession of the Gospel is the way to beggary and shame.

The Gospel is richly glorious, not only in it self, but in the effect of it, if thou be a true professor of it, it will enrich thee with such glory as all the world is not able to afford, it will make thee, not only gracious and glorious in the sight of God, good Angels, and good men, but thou shalt be honored in the inward conceits of the very wicked, as we read Exod. 11.3. that Moses was very great in the land of Egypt in the sight of Pharaohs servants, and there is reason for this why?

[Reason.] Glory is ever an undivided companion of goodness, as shame is of sin, and what greater goodness then truly to embrace the Gospel, it is worthy observation that we find, yielded as the reason why such as are railed upon for the name of Christ, are blessed, 1. Pet. 4.14. because the spirit of glory and of God resteth upon them. Who then shall be able to take glory from them? not all the power of hell; though poor Naboth, 1. King. 21, might seem to have all credit and good name quite taken away forever, being accused, convicted and executed for no less then high treason and blasphemy, yet the Lord who knew his innocence hath cleared him, and instead of a momentary shame suffered by him, hath given him an honorable name, standing upon perpetual record to all succeeding ages.

[Use. 2] Let us then remember it, that the way to become truly excellent and glorious, not only in respect of the eternal weight of glory in heaven, but even in this world is truly to embrace the Gospel, and if any think to make himself excellent and glorious by any other thing, let him know the Lord will disappoint him of his purpose, yea though it be by doing that which is exceeding good in it self (to pass by such as think to advance themselves by sinful courses, for they shall leave their names as a curse unto God's chosen. Isaiah 65, 15.) For example, by yielding reverence and due respect, to them that bring glad tidings of the Gospel, if a man hold the feet of them that bring those glad tidings beautiful, anst do reverence them to get himself a name, and do not also embrace the Gospel brought by them, let such a man be sure the Lord will frustrate and make void his intention, look upon the example of Herod, Mark 6.20. he knowing John the Baptist, saith the text, to be a just man, and an holy, he reverenced him, and heard him, yea he did many things, and heard him gladly; thereby (no doubt▪) thinking to insinuate with John, and to magnify himself, and to get himself a name, but we know the Lord did disappoint him, we repute him not a man of famous memory, but behold in him the very image and picture of infamy, there cleaves a blot to his name forever, so surely as many as do reverence them who bring the glad tidings of the Gospel, and so do a thing commendable in it self, but do it only to get themselves a name, and do not withal truly embrace the Gospel it self, they shall be disappointed of their purpose, yea the Lord doth inwardly imprint in the hearts of such their own damnation, in that they can witness with themselves, they obey not them in the doctrine of the Gospel, whom they do approve for the grace of God, that is in them, let this be thought on, and let as many as desire to be truly excellent and glorious in the sight of God and of men and Angels, be stirred up in truth and sincerity of heart to embrace the Gospel, for so doing they shall be had in an everlasting remembrance as saith the Psalmist Psal. 112.6. yea God will then undertake the protection of their names, and will preserve them as their own salvation; it followeth (among the Gentiles) (that is) among all nations of the world besides the Jews, this doth show that God [Doct. 5] doth not reveal his Gospel, according to foreseen merits, he in the time appointed by himself made known the riches of the glorious mistery of the Gospel, to the Gentiles lying in darkness and gross ignorance yea without God in the world as the Apostle saith, Ephes. 2.12. yea we shall find that the Jews before the coming of Christ were not preferred above the Gentiles in knowledge of the will of God for their merit, if we read Stephens testimony of them Act. 7.51. to 54. and join to this that of Ezekiel 16. from 3. to 7. we shall easily yield to this truth, that the Lord doth not call to salvation and reveal his truth, for any merit foreseen, [Use.] it is the error of the Papists, who hold the election of God, and consequently, the revelation of his truth, to be for merit foreseen, we are to renounce this as a gross error, and for the Gospel brought & revealed unto us, we being part of the Gentiles, to magnify the mercy of the Lord.

Now to the last words of this verse, which are an exposition of the Apostles meaning, what we are to understand by the riches of the Gospel, and contain also a fourth argument to persuade the Colossians to continue in the faith, the argument is from the matter and substance of the Gospel, that the matter and substance of the Gospel, & the subject of all true preaching of the Gospel is Christ our Savior and redeemer, by whom we look for life and glory, and therefore they ought to continue steadfast in the profession of the truth of the Gospel; that is the purpose and drift of the Apostle in these words, and of the beginning of the next verse, whom we preach the words are (which is Christ in you the hope of glory) the word (which) doth plainly show in the original to what it hath relation (namely) to riches, and so the word (Riches) may very well be supplied (Christ in you) for the better conceauing of these words, we must understand that Christ his being in us, is not local or corporal, but spiritual and supernatural. Christ is in us after a spiritual manner, (namely) by his spirit in respect of Christ himself, and by faith in respect of us, for these are the spiritual bounds by which Christ is knit to us, and we to him, and we find Christ his being in us expressed in Scripture on this manner, that he dwelleth in us by his spirit, 1. John 2 27. and again by Faith, Ephes. 3.17. and that we mistake not Christ his being in us, we must know further, that the Spirit of Christ is in us, not in essence and substance; but in operation, he working in us both to our justification and sanctification, he both applying Christ unto us, and quickening us by his grace to newness of life, (hope of glory) that is, by whom we certainly hope and look for glory in heaven.

Hence is Christ called our hope, 1. Tim. 1.1. Thus then the words are to be conceived.

Which riches is Christ being in you by the apprehension of Faith, and by the operation of the Spirit of Christ by whom we certainly look for glory in heaven.

From the argument here used by the Apostle take notice of a gross error of popish doctrine. The Papists teach that the Gospel is nothing else in effect, but the law of Moses made perfect, the law written in men's hearts by the holy Ghost, if this were true, then should the Law and the Gospel be all one in substance, & differing only in degree of perfection, then should Christ have been revealed in the Law which is false, the Law never knew Christ nor faith in Christ, the mediator, God & man; the Apostle here makes Christ the substance of the Gospel, and therein placeth the riches and excellency of the Gospel, which indeed were no preferment at all, if the Law and the Gospel were all one, it is sufficient to have named this. The next thing we have to mark is, that the Apostle saith, the riches of the Gospel is not only Christ, but Christ in us. The Gospel doth propound and set before us Christ, not only in his own person, nature and office, but also in us by the apprehension of faith, and application of his Spirit.

Hence we may gather, that to whomsoever Christ is a Savior, he is not a Savior altogether out of himself, he is so a Savior to everyone, as he is propounded and set forth in the Gospel, [Doct. 6]

Now in the Gospel is set before us, not only a Savior out of us, but also in us, and therefore to whomsoever Christ is a Savior, he is not a Savior altogether out of himself, let no man misconster my speech, and mistake this conclusion it may be understood as favoring and giving allowance and strength to a Popish opinion, (namely) this, that Christ is a Savior in us, by communicating and giving merit to our works, and making them meritorious as the Papists teach, this indeed is to make Christ not an absolute and perfect Savior by himself as we are taught Hebrews 7.25. but only an instrument by whom we must save our selves, and there is no truth in this, because Christ is not one with us, by personal union which is the ground of all merit, even in Christ himself, when therefore I say to whomsoever Christ is a Savior, he is not a Savior altogether, out of himself, my meaning is according to the truth of the word of God, that he is a Savior unto him, not only by the merit of his death and obedience, procuring pardon of sin, and right to life eternal, but also by his efficacy by his effectual working in him by his Spirit, working faith in his heart to apprehend his merit, and purging his heart from corruption, and turning it from sin to God, and for proof of this we have some pregnant places of Scripture Titus 2.14 saith the Apostle, Christ gave himself for us, that he might redeem us from all iniquity, and purge us to be a peculiar people unto himself, zealous of good works, not only to be a redeemer from the guilt and punishment of sin, but also from the corruption of sin, 1. Pet. 1.18. saith the Apostle, we were not redeemed with corruptible things as silver and gold, but with the precious blood of Christ, as with a lamb undefiled, and without spot, from what? from our vain conversation, saith the Apostle, whence it is clear, that Christ is a redeemer of men, not only from deserved condemnation, and so a redeemer out of themselves, but even in them by the operatiō of his spirit redeeming, that is, freeing & delivering them from the corruption of sin, and from wicked conversation the fruit of it.

And therefore to whomsoever Christ is a Savior, to him he is a Savior, not altogether out of himself.

The reason & ground of this is evident, [Reason.] because Christ is a Savior, not only by performing the outward work of redemption, but by application of that work, to the iustication, and sanctification of as many as are redeemed.

Now the application of the work of redemption is, by the inward work of his spirit, and therefore to whomsoever Christ is a Savior, to him in this sense is he a Savior, not altogether out of himself.

A point happily not known to a great number in the world; most men imagine Christ to be their Savior, [Use.] but altogether out of themselves, and herein doth the Devil take advantage upon our doctrine, the doctrine taught in our Church, that in the matter of justification in God's sight, and in the matter of salvation, we must go out of our selves, and seek for justification and salvation only in Christ: hereupon doth the Devil take the hint, and delude many thousands, persuading them it is sufficient if they believe or rather fancy to themselves, that they are justified and also saved by the merit of Christ, by Christ a Savior altogether out of themselves, though they never find Christ a Savior in them by way of application of his merit to their justification and sanctification.

It is true (indeed) we must go out of our selves in the case of justification and salvation in respect of merit, and seek for that only in Christ, & rest only on him for that, but we must also find Christ in us by the work of his Spirit applying his merit to our justification, and cleansing us to our sanctification (that is) we must find Christ a Savior unto us, out of us by his merit, and in us by the efficacy of his Spirit, and to stir us up to labor for this, know it for a truth,

That as many as have a true hope of eternal life, they [Doct. 7] have it upon this ground, that Christ is in them apprehended by faith dwelling in them by his spirit, no man can truly hope for life and salvation unless Christ be in him.

The reason [Reason.] is plain, because true hope is the daughter of true faith, faith doth first apprehend Christ, & then follows hope, which is a certain expectation of the accomplishment of the promise in Christ, and of full fruition of righteousness which shall be revealed when Christ our righteousness shall appear, as saith S. John 1. Epist. 2.2. therefore no man can truly hope for life & salvation, but on this ground that Christ is in him.

[Use.] Let this serve to discover to wicked persons who live in their ignorance and sin, their folly, they commonly promise to themselves happiness, life and salvation, & they hope to be saved as well as the best, though they live in in their sins, and follow after their sensual pleasures even wiih greediness, but let them know: this is a mere illuding and deceiving of themselves: this is to build the hope of salvation upon a rotten ground, upon sin ruling in them, not upon Christ in them, the ground of true hope.

[Object.] Oh but then certainly look to have hope in their death they trust at the last gasp to call to God for mercy and to get the pardon of their sins, and to find Christ in them to the saving of their souls.

[Answ.] Thus (indeed) wicked men flatter themselves, & thus they still discover more and more their folly, for what (I beseech you) is this but to think that death and the pangs of it are appointed for the begetting of true hope in them which is all one as if thieves and other malefactors should think the day of assizes were appointed for their preferment, and to advance them to some dignity, let them consider what the wise man hath said, when a wicked man dieth, his hope perisheth, and the hope of the unjust shall perish, even that which he hopes for doth vanish and deceive him, and let them remember that threatening sentence of the Lord, Deut. 29.20. it is able to shake their hearts, that if any man who walketh on in a course of sin, bless himself and promise himself peace and happiness, hope and comfort, the Lord hath said in express words, he will not be merciful to that man, how then can he hope to die blessedly who lives wickedly: now the Lord cannot fail of his justice and truth to execute that he hath threatened.

Let this therefore stir us up to labor to put our souls out of danger before death, sickness, and trouble come upon us, let everyone of us endeavor by all good means, that we may truly say with the Apostle, Gal. 2.20. Thus I live, yet not I now, but Christ liveth in me: and in that I now live in the flesh, I live by faith in the son of God, who hath loved me, and given himself for me, and that will make our life prosperous, our death full of hope and comfort, and our state in the world to come immortal and glorious.

The Apostle in this verse doth first affirm that the subject of his and of the other Apostles preaching was Christ (whom we preach) then he doth further branch and and devide his preaching into two heads, videlicet:

• Admonition
• and Instruction.

Whom we preach] that is, which Christ we preach; whereas as the Apostle saith, the subject of his preaching was Christ I will only note this one thing briefly.

[Doct. 1] That the matter of true preaching is Christ Jesus, and one special note by which we may know doctrine delivered to be sound and good, is this, that it sets out unto us Christ Jesus with all due respect of his glory in the work of redemption, and with due regard of the honor of his name, as the only King, Priest and Prophet of his Church. Hence it is that the Apostle, Galat. 3.1. calls the truth of the Gospel preached among the Galatians, a lively description of Christ, as if he had been crucified among them, and S. John, 1. John. 4.1. teaching us not to believe every spirit, but to try the spirits and doctrines of men whether they be of God or no. Among other notes set down by him, whereby we may be able to discern the spirit of truth, and the spirit of error, this is the first note of difference, that the doctrine is good, and of God, that is founded on Jesus Christ incarnate.

And by this I might show the error of many points of popish doctrine, as their making Christ a Savior in us by communicating merit to our works, their mingling of his blood with the blood of the martyrs, in way of satisfaction for sin, their joining with him intercession of Angels and Saints, and many other of like sort, wherein they exceed • ngly detract and derrogate from the honor of the kingly, Priestly, and Prophetical office of Christ, and so teach not sound doctrine, but I pass from them to the next words (admonishing) the original word (admonishing) doth signify propounding something that is amiss to the mind to be thought on, and to be corrected and aamended, and reproving for the same, and teaching (that is) instructing everyone in the truth, what he is to hold and believe (in all wisdom) that is, in true and perfect wisdom, it is usual in Scripture to put the note of universality (all) to note excellency and perfection, thus then we are to conceive these words, admonishing every man (that is) setting before the mind of everyone what is amiss to be amended, and reproving for the same, and instructing him in the truth what he is to hold and believe even in true and perfect wisdom.

Here first we are to mark the order of the words of the Apostle, he sets admonition before teaching, admonishing every man teaching, hence ariseth this conclusion.

That by the preaching of the word we must first be [Doct. 2] brought to a sight of our sins, and then taught what to hold and believe.

First we must be admonished and shown our error and state of sin, and made to see our sin, and then instructed how to come out of it, and in this order of teaching hath Christ himself gone before us, John 4. he first shown the woman of Samaria her sin, that she lived in adultery before he taught her that he was the Messiah, & what she was to hold and believe touching him, we may observe it in the sermon of Peter, Acts. 2. he first laid before the Jews their sin, that they had slain the Lord Jesus, and then upon their touch and remorse of conscience, he said unto them verse 38. amend your lives, and be baptized everyone of you in the name of Jesus Christ, for the remission of sins, & ye shall receive the gift of the holy ghost: if we look into the book of God, we shall find that this hath been the order of all true Prophets, Apostles and teachers from time to time, and the reason is that which is given by the Apostle, [Reason.] the Law is our Schoolmaster to bring us to Christ, we must first be made to see our sins, & the danger of them without remedy, and so driven from the law out of our selves to seek remedy in the Gospel, and therefore we must be admonished, and then instructed.

[Use.] The use of this doctrine (besides the method that concerns teachers) is this, it may serve as a rule of trial, whereby hearers of the word may try whether they have truly profited by the preaching of the word or no, they may know by this, if they have first been brought to a sight of their sins, and truly humbled and cast down, and after that brought to believe in Christ, for the pardon of their sins, then they have truly profited by preaching, for as it is the right order of teaching, first to admonish and to show sin, and then to instruct, so it is the right order of receiving the word taught, and profiting by it, and never any of God's children were thoroughly comforted by the word, but they were first truly humbled by it, it is a preposterous and disordered course of learning to learn as some do, that mercy and salvation comes by Christ, and with that to content themselves, not suffering themselves first to be schooled by the law, till they despair in respect of themselves, & so come to Christ, and find comfort in him, and that we may be resolved of it, that it is (indeed) a preposterous course of learning: we must know that the very gate to true repentance, it is a true contrition and compunction of heart, a godly sorrow for sin, for though it cannot be denied, but that God's free grace and mercy is the foundation of true repentance, repentance following Faith, not only in time, but in the order of nature, yet first must the heart be mollified, and by godly sorrow made pliable and fit to receive God's grace, otherwise it will not enter, the fallow ground of the heart, must first be plowed, and then the seed of God's grace cast into it, as saith the Prophet Ierem. 4.4. break up your fallow ground and sow not among thorns: therefore they are deceived, who will needs be held truly repentant for their sins, and yet never felt in their hearts any measure of godly sorrow; happily they have had by a general sight and sense of sin, wrought by the word or judgments of God, some light and vanishing touch of conscience, causing them to send forth a natural sigh or sob, but their hearts were never truly pressed down with the weight of any one sin, they skip over the first degree, and will needs be graced with the highest degree of repentance, at the first, even true conversion and turning from sin to God, which is a thing impossible, if we will be saved, we must know that godly sorrow for sin is necessary, we must everyone drink his measure of that cup, we must first be schooled by the Law, and feel the sharp rod of that school master, before we can come to be good scholars in the school of Christ, let everyone by this examine how he hath profited by the hearing of the word.

We are in the place to mark, the Apostle saith admonishing [Doct. 3] every man &c. that which hence followeth is this, That the word preached admonishing and instructing teacheth all and everyone, of what calling, sex, state or condition soever they be, and so ought to be heard and received, whether it promise mercy, or threaten judgment, we are to make use of it to our selves particularly, it is commonly seen, if a privilege immunity or common benefit, be granted to any place, every man will have part in that; but if it be a matter of charge, then they post it off to others; so if the word promise any mercy, every man even with unclean hands will lay hold on that, but if the word be drawn out against any sin, the guilty person will commonly post that off to others; as if drunkenness be spoken against, he that is guilty will see if he can spy any other in the congregation tainted with that fault, [Use.] and if he do, then he thinks the Preacher speaks to that other, and not himself. This is a sin as ancient as Adams fall. Adam he posted of his sin to Eve, and Eve to the Serpent.

Let us take heed of this, it is a dangerous corruption, when a man is touched by the word, and his own conscience tells him his sin is spoken against: then as we use to say, to set a good face on the matter, and to bite in all tokens of repentance, because he would not have it thought, that the word came so near him, who so thus hardeneth his heart, may justly fear, that hereafter he cannot repent, they go together, Rom. 2.5. after thine hardness and heart that cannot repent, and so he shall heap up wrath against the day of wrath. (In all wisdom) in that the Apostle saith, the matter of his teaching was true and perfect wisdom, he preaching Christ, and teaching the Gospel of Christ; I might stand to show the perfection and sufficiency of the word of the Gospel, that it is sufficient, and alone sufficient to make men truly wise unto salvation, but I pass by that.

In that the Apostle makes true and perfect wisdom, the particular matter of his teaching and instructing of every man, we may conclude that every man truly wise, [Doct. 4] hath his wisdom from the teaching of the word of God, no man is truly wise, but so far forth as he is taught by the word, and doth follow the teaching of the word, for why? the word is indeed true wisdom, the wisdom of God revealed, manifesting such things as flesh and blood was never able to reach unto, therefore it must needs be that no man is truly wise, [Reason.] but as he is taught by the word, and doth follow the teaching of the word, and hath his wisdom as a stream flowing and derived from the word; Hence it is that Moses said to the people, I have taught you ordinances and laws, as the Lord my God commanded me, that ye should do even so within the land, whither ye go to possess it, then verse 6. keep them therefore and do them, learn and follow them, for that is your wisdom, and Jeremiah the Prophet, speaking of such as made no conscience to follow the teaching of the word, saith, Lo, they have rejected the word of the Lord, and what wisdom is in them; as if he had said none at all.

Would we then be truly wise, [Use.] no doubt everyone desires it, the most simple witted are loath to be counted foolish, yea, the most wicked affect wisdom, Pharaoh and his counsel, though their cursed meeting savored of nothing but cruelty and blood, yet they would shroud it under the covert of wisdom; come let us work wisely with them, &c. but would we indeed be wise, let us then look that our wisdom come by the teaching of the word, that it be a stream issuing out of that fountain, true wisdom comes not by the teaching of nature, by the rules of Art, or worldly policy, by observation of outward things, or common experience, a man may be exceeding wise according to these grounds, and yet have not any dram of true wisdom, but in the account of God himself, be a very fool, Luk. 12.20. the rich man there spoken of, was worldly wise, he could get, save, keep, and think of laying up his goods against time to come, and yet God said unto him, thou fool, this night will they fetch away thy soul from thee, true wisdom is derived only from the word, and every man is so far forth wise, as he is taught by the word, and doth follow the teaching of the word.

Now because everyone will be ready to take this to himself, that his wisdom is derived from the word, and that he according to the measure of his knowledge and grace, doth follow the teaching of the word. I hold it fit to lay down some special notes and mark, by which we may know that our wisdom is (indeed) derived from the word, and that our wisdom is taught by the holy Ghost, and to this purpose read I am. 3. from ver. 13. to the end of the chapter. It is there said that the wisdom that is from above, true and heavenly wisdom, is first pure, then peaceable, gentle, easy to be entreated, full of mercy and good fruits, without judging, and without hypocrisy, these are the fruits that be in true wisdom, and issue out from it, hereby then we may try whether we be wise by the teaching of the word and spirit or no, if our wisdom bring forth purity, gentleness, easiness to be entreated being offended &c. then is our wisdom true and heavenly: but on the contrary, if we be full of envying and strife, and implacable, as many are that would be reputed jolly wise men and women, they are full of envy, yea, such as can never be appeased, being once (it may be without cause) offended, ready to believe every flying tale, and to judge amiss, certainly, then our wisdom is not from the teaching of the word, and descended from above, but earthly and fetched from the pit of hell, yea, the more cunning we are to hide our malice, or to work the hurt of our brethren by word or deed, the more foolish are we, hath not Satan more subtlety and cunning to work mischief, then all the men in the world, yet (indeed) he is the most foolish creature that is, for he doth nothing but work his own woe. Let us therefore labor to be wise by the teaching of the word, and that we be not deceived, often remember we the words of the Apostle, that true wisdom is pure, peaceable, gentle, easy to be entreated, full of mercy and good fruits, &c.

The last words of this verse contain the end of the Apostles preaching (that we may present every man perfect in Christ Jesus) the original word translated (pres • nt) is judicial borrowed from open courts and places of Judgment, where men are brought and set before a Judge to be tried and examined, and the Apostles meaning is, that we may set every man at the great day of the Lord before his tribunal and judgment seat, (perfect) (that is) perfectly just and holy, not only in regard of justice and righteousness imputed (for so all true believers are perfectly just, in this life, he that truly believes in Christ, hath the perfection of the Law, and is as just as if he had fulfilled the whole Law) but perfectly just and holy in regard of righteousness and holiness inherent, and that perfect in degree (in Christ Jesus) (that is) as a member of Christ, thus then the words are to be conceived, that we may set every man before the judgment seat of God at the day of judgment, perfectly just and and holy, not only in regard of holiness and righteousness imputed, but in regard of inherent holiness and righteousness wrought in him by the Spirit of God as a member of Christ Jesus.

Now here we are first to mark that the Apostle saith, he and other Apostles preached Christ, admonished and taught men, not to make them perfect in regard of holiness inherent in this life, but to present them holy at the bar of God's judgment in the life to come, the point of instruction from hence is this,

That we may in this life proceed from one measure of [Doct. 5] faith as it is a quality, to another, and from one measure of holiness to another, but we cannot come to absolute perfection till this life be ended Ephes. 4.13. the Apostle saith plainly, that it cannot be till we all meet together (in the unity of faith and knowledge of the son of God) unto a perfect man, and unto the measure of the age of the fullness of Christ, he there teacheth that the ministry of the word shall endure till we meet together, &c. giving us to understand, that then it shall cease, now the Ministry of the word shall not cease, but continue as the same Apostle teacheth, till the end of the world, and therefore before the end of the world there shall be no meeting together in the unity of faith, nor any absolute perfection to be hoped for, and the reason [Reason.] of it is, that we find in 1. Cor. 13.9. we know in part, therefore we believe in part, and are sanctified but in part.

The Apostle saith, Ph. 3.15. let as many as be perfect &c. [Object.] therefore perfection is to be had in this life?

[Ans.] The Apostle there speaks not of absolute perfection, such as shall be in the life to come, of that he said ver. 12. that he had not yet attained to it, but he speaks of a perfection in comparison, as perfection is opposed to weakness in knowledge or faith, and compared with it, & his meaning is, let as many as be strong in knowledge or faith be thus minded. The Author to the Heb. cap. 5.14. saith, strong meat belongeth to them that are of age, [Use.] the word is (perfect) his meaning is of some maturity, and ripeness in knowledge; and through long custom had their wits exercised to discern both good and evil; and therefore notwithstanding this, it remains a truth, that we may in this life proceed from one measure of faith and holiness to another, but we can never come to an absolute perfection. The Anabaptists dream of an absolute perfection of holiness in this life, but to pass by them, our duty following from hence is this, it behoues everyone of us in this regard, never to set down our rest in any grace, but ever to be striving forward, and to go on from one measure of faith and grace to another, and to this purpose, we are to propound unto our selves, and to set before us the best examples for our imitation, as the Apostle saith, be ye followers of me▪ even as I am of Christ; this is that which deceives many of us, we look downward and compare our selves, with such as are of meaner gifts and graces then our selves, and we think all is well, because we are not as the worst, though we never strive to come near the best. Happily some of us have a measure of knowledge, and we rest in that knowledge, we know the Sacraments to be holy seals of God's covenant of grace, but we have little or no care to use them; we know prayer to be excellent, but we make no conscience to use it, only for fashion publicly, but very seldom privately with our families, this is to set down our rest in knowledge & not to strive to go on, and let us take heed of it, if we find the love of the word and sacraments, the liking of prayer, &c. that should be joined to our knowledge, stolen out of our hearts, we have cause to fear that sin will deceive us, and creep on to a further degree, even to the hardening of our hearts, that we shall not perceive it, and to the blinding of our minds that we shall not see it. We may not think that Sodom, Saul, Judas and such like were at the height of their sin at the first, but they went on by degrees, from one degree of sin to another; and certainly, if we go not forward in grace we go backward, and we grow in sin; and going on in sin, we shall come at length to be hardened, and to the height of sin, and so pull down the wrath of God upon us.

Let this therefore stir us up, not to set down our rest in any grace, but let us strive to go on from knowledge to practice, and from one measure of grace to another.

Note we one thing more in a word, in that the Apostle saith, present every man perfect in Christ Jesus &c. we [Doct. 6] may gather that the state of perfection is not proper to some sorts and orders of men, as the Papists teach, but every member of Christ is perfect, in respect of righteousness imputed in this life, and shall be perfect in regard of holiness inherent in the life to come.

But the Papists distinguish and say there be two kinds of perfection, a less, consisting in keeping the Law necessary to salvation; a greater, in observing the counsels of Christ, not simply necessary to salvation, but to obtain a greater degree of glory, this distinction is most absurd.

For first counsels be commandments, and again, can there be a greater perfection, then an absolute fulfilling of the Law? it is not possible.

If any man be able to fulfill the Law of God, he is most perfect, he is in that respect perfect according to the example of Christ: therefore there can be no greater perfection, it is absurd to say there can be no greater perfection.

In this verse the Apostle setteth down.

[ 1] First, what he did in respect of the end of his preaching before spoken of, (namely that he did labor and strive to attain that end (Whereunto I also labor and strive.

[ 2] Secondly, by what power he so labored, not by his own, but by the working power of Christ (according to his working.)

[ 3] Then followeth the subject of that working power wherein it wrought, and was effectual (namely) himself (which worketh in me.)

[ 4] To which is added the measure, how much it wrought in him, in the last word (mightily)

Whereunto (that is) unto which thing formerly spoken of, I also (that is) for my part labor and strive; the words are (labor striving) the meaning is, to which end I contend, not only with labor and pains, serving to that purpose, and tending to that end, but with wrestling and striving against all adversary power that doth oppose against it, to hinder the attainment of that end. Thus then these first words are to be conceived. Unto which thing I for my part endeavor and contend, not only laboring and doing such things as tend to that purpose, but striving against all things that oppose it, and hinder the attainment of that end.

Now here we are to mark, that the Apostle saith not, that he barely propounded this as the end of his preaching and admonishing, that he might present every man perfect in Christ Jesus: but he did labor and strive to attain it; hence we may take up this general conclusion.

That every man in his personal and particular calling, [Doct. 1] wherein he is set for the glory of God, and the good of men, is to do the duties of his calling with diligence, he is not only to do the duties appertaining to his place, after the example of the Apostle, to do them with labor and pain, breaking through all difficulties, and all things that stand up against him, to hinder him in the diligent performance of them. Eccles. 9.10. the Preacher saith, all that thine hand shall find to do, do it, with all thy power: not only do it, but do it, with all thy power; as if he had said, follow the works of thy vocation, and employ all the powers of the mind, about the discharging of it faithfully, Paul bids him that ruleth, not only to rule, but with diligence, and every man that hath an office or calling, to wait on it with care and diligence, Rom. 12.7.8. the reasons of thus duty are two. [Reasons. 2]

First because it is appointed to man by God's order, laid [ 1] on him presently after the fall, that he should not only labor and travel, but with pains. In the sweat of thy face shalt thou eat bread till thou return to the earth, that is, till thy death.

Secondly, because the Lord hath given unto man both [ 2] a body and a mind, that both these might be used and employed in the works of his calling, that he should do them not only with his body, for so do brute beasts, the ox & the asse; but man must do the works of his calling with his body and with earnest intention of his mind, and so with care and diligence.

We see then the duty proved, and the reasons of it; but that we be not deceived in the practice of it, two rules must further be remembered.

First, our diligence in doing the duties of our callings, must be with respect to the will and commandment of God, for diligence is required by his commandment, and we are to be diligent in performing the duties of our callings, in conscience and obedience to God's will and commandment, not for pride, covetousness or upon compulsion, or other by respects, as do the duties of their callings in these respects painfully may be said to be great workers, but nothing diligent.

Secondly, our diligence must be with direction of our labors to the end of our callings, in the diligent performance of our duties, we must drive at the end of our personal callings, that we may attain that end. The example of our Apostle in this place doth teach thus much, he was called to preach the Gospel, that he might present some perfect in Christ Jesus, and to that end did he employ his whole strength and endeavor; so must we in our particular places and callings; for example, a master of a family, he that is called to be a master and governor over others, must not only in a family be diligent, in governing his wife, children and servants, for that may be done for his own profit and commodity, which (indeed) is not unlawful, a man may reap the fruit of the labors of those that be under him; but that must not be the scope and drift of his diligent administration and government: but he must therein drive at the preservation and good of the bodies and souls of those that be under him; that is the end of his particular calling. I might insist in other particulars, but by this we may see our duty, and the manner of the practice of it, we must not only do the duties of our callings, but with care and diligence, and with diligence rightly ordered, (namely) with a respect to God's will, and with direction of our labor, to the end of our personal callings.

[Use.] Let us now hear something that may stir us up to the practice of this duty, and to this purpose much might be said, as that diligence in doing the duties of our callings, is a means by the blessing of God upon them, to make rich, Prov. 10.4. yea, a means to keep from ungodly company, sinful exercises, and all kind of unthrifty courses, yea, a remedy against pride, and helping to work humility, and so making a way to all good prosperity; but as a motive most powerful consider we only this one thing.

If then we would avoid the odious and foul sin of hypocrisy, which is hateful to God and men, to whom it is known, and hath the portion in the lake which burneth with fire and brimstone.

Let us be stirred up to do the duties of our particular callings with diligence, even in conscience to the commandments of God, ever aiming at the end of our callings, that so we may assure our own souls, and testify to the world, that our hearts are upright and sincere in the fear and service of God.

[Doct. 2] The next thing we are to mark from these words is this, the Apostle takes to himself labor and striving to win souls to present them perfect in Christ Jesus, but no more, not the effecting or bringing of that to pass.

Hence we are taught, that known conclusion, that the Ministers of the Gospel may labor and strive to win souls to God, but they can go no further, they cannot effect it, 1. Cor. 3.6. Paul may plant, Apollos may water, but God giveth the increase. And the reason of this is, that which is common to all callings, the fruit of men's labor in their callings is, [Reason.] from the blessing of the Lord, Except the Lord build the house they labor in vain that built it: so except the Lord give a blessing to the ministry of the word, Ministers labor and strive but in vain.

[Use. 1] And this point being fore-known, it may arm and strengthen the Minister against discomfort, that might follow upon it, he shall labor and strive to win men to God, and see little fruit of his labors, yea, the friut of the self same word by him delivered to one and the same people, so diverse, that some regard it and do thereafter, others neglect it and do contrary, Moses himself had experience of this, Exod. 9.20.21.

[Use. 2] Again, it is so, that the Minister may labor and strive to bring men to God in vain, unless it please God to give a blessing to his labors, then let us take heed there be no just cause in us, why the Lord should withhold his blessing from us in the ministry of the word, and in his just judgment give us over to the blindness of our minds and hardness of our hearts, that we can neither see, feel, nor understand to salvation, and that is when we have not a love to the word, but are hypocrites and such as hear only for fashion, and of custom, and have not a longing desire to profit; such as come on this sort to the hearing of the word, the Lord doth not bless their hearing, but doth suffer them to go on in a most fearful dullness. Examples of this there be many in the world, and no doubt we may easily point out some, who have heard their own particular sin discovered by the Ministry of the word, and that sin spoken against, and the greatness and danger of it laid before them, and yet they are bold to continue in that sin, and to go on in it, and what is the cause of this? surely, because they heard only of fashion and custom, the Lord did not bless their hearing. It is just with the Lord as the Apostle hath taught, 2. Thess. 10.11.12. When men receive not the truth in love of the truth, to send them strong delusion that they should believe lies, & to give them over to the blindness of their minds, and hardness of their hearts. Let this therefore be thought on, and let it stir us up to come to the hearing of the word with love to the word, and a desire to profit by it, that so the Lord in mercy, may strike an holy stroke within us by his powerful Spirit, that we may be bettered by it.

Come we to speak of the power, by which the Apostle did labor and strive, laid down in these words (according to his working) the meaning is, according to the working power of Jesus Christ. For we find both these conjoined Ephes. 3.7. the Apostle saith, he was made a Minister, by the gift of the grace of God, given unto him through the working of his power, where we see working and power joined together.

For better clearing of these words, know, that the power of God is either absolute, by which he is able to do more then he will; or it is actual, by which he doth what he will. And this actual power we are to understand in this place, and so the meaning is, according to the working, or actual, or effectual power of Jesus Christ. The point of instruction hence to be gathered is this.

In that the Apostle saith, he did labor and strive in his ministry according to rhe working power of Christ, thence we are taught this general conclusion.

[Doct. 3] That the power to labor and take pains, not only in the ministry, but in any place or calling, in any trade of life, it is from the actual working power of the Lord; yea, wisdom and skill to work in manuarie trades is not natural, nor gotten by pains, though pains sanctified and blessed are means to attain it, yet they are but means, and the fountain of that cunning and skill is the working power of the Lord. Exod. 31.34. we have a plain proof of this, the Lord saith, he had filled Bezaleell with the spirit of God, in wisdom and in understanding, and in knowledge, and in all workmanship, and not only that cunning and skill as the first gift, but we are further to mark, that all increase and going forward in the same skill was from him. The Lord saith, it was of him and from him, that Bezaleell should be able to find out curious works, to work in gold, and in silver, and in brass, (that is) to devise more and more every day, Pro. 20.12. the wise man saith, the Lord hath made both these, even the ear to hear, and the eye to see. Which words not only prove that the power to do any duty is from the Lord, but they contain the ground of it, and the meaning of them is thus much, that the Lord hath not only formed all the parts of men's bodies, and (namely) these two, the ear, and the eye, but he it is who enableth and quickeneth them to their several office and function, as he saith to Moses Exod. 4.11. he hath given the mouth and speech to man, therefore all power to labor in any place or calling is from the actual working [Use. 1] power of the Lord.

I doubt not but this is a known and confessed truth, let us therefore make some profitable use of it.

And first it may teach public persons, Magistrates and Ministers, not to look at themselves, at their own power, or rather at their own weakness, but with comfort to look to the power of the Lord in the discharge of their duties, it is an engrafted weakness in man's nature, when any great or difficult thing is to be taken in hand, to be fearing and doubting and ever casting perils and dangers. Thus was it with Jonah, Jeremiah and Moses, and many others.

Men are indeed to consider their own weakness, to humble them withal, but yet being called to perform any public duty, they are then to remember though they be weak, yet the Lord he is strong, and ever able to stregthen them, and for their comfort, they are to remember that sweet promise of the Lord to Moses, upon acknowledgement of his own weakness Exod. 3.12. I will be with thee, as if he had said, I do not say, that I will help thee now and then, but I will be with thee, ever and continually, I will aid thee in this work, even I, and not any Angel of mine, but I myself, and therefore fear not.

This is a notable encouragement to public persons in the doing of their duties.

Again, is it so, that power to labor in any trade [Use. 2] or calling is from the working power of the Lord. We must then learn to acknowledge it to come from the Lord, that we have strength or skill to labor in our callings, and that our acknowledgement of it, be not verbal, only in word, and of course, but that our own hearts may witness with us, we do in truth acknowledge it, we must often send up prayer to Heaven for strength to labor, yea, in the midst of our greatest ability, for we have need of continual supply of strength, as the light of a lamp hath need of oil to maintain it; and when we have strength given, we are to be thankful to God for it, using both it and the fruit of our strength and labors to the glory of God, and the good of our selves and others.

Many men are defective in this duty, they never acknowledge the power they have to labor, to be from the Lord, happily in word, they do if the question be made to themselves, whether they do acknowledge their strength, to labor to come from the Lord or no, they will answer certainly they do, but indeed and truth they do not, for finding themselves lusty and strong to work, and to take pains, they presume upon their strength and seldom or never call upon God for a blessing upon it, and for continual supply of strength, and the Lord notwithstanding suffering them to enjoy the fruit of their strength and labors, he being wonderful in goodness, they seldom or never open their mouths, to give thanks to the Lord; no, they commonly ascribe the fruit of their labors to their own strength, as the Prophet Habakkuk 1.16. saith of the wicked of his time, they sacrifice to their own net, and that they get by their labors, they abuse and spend riotously and wastefully, as fast as it comes in; the Lord therefore hath lately pinched such unthankful vnthrifts, he being Lord of all creatures, he hath by the late hard weather, by the extreme frost, bound up their hands, that they could not work, and so hath set it before them (if they will not willfully shut their eyes) they may see whence they have power to labor; I know the Devil the teacher of all the ungodly, will be ready to suggest that this binding of men's hand by the weather was common to all good and bad; it is true, but I make no doubt of it, but that such as truly fear the Lord, found that of the Psalmist true, Psal. 33.18.19. that the eye of the Lord was upon them, to deliver their souls from death, and to preserve them in famine, or if they were pinched with others, yet it was in mercy, not in judgment, and only ungodly vnthrifts, such as never acknowledge their strength to labor to come from the Lord, they felt smart and were pinched in judgment, and forced to mutter add murmur, and to fall to ungodly excuses.

Let this then teach us ever to acknowledge the strength we have to labor to come from the Lord, doubtless we may observe it when men do not acknowledge God the author of their strength, the Lord in his just judgment strikes them with sickness, blindness, lameness some way or other disabling them, he will be honored in all his gifts, either by acknowledgement of them, or by the confusion of such as will not thankfully acknowledge them.

Let us then learn to acknowledge what power or skill so ever we have in our trades and callings that it is given of God, that so we may use it to his glory, and to the good of our selves and others, and find his blessing upon it, without which, our best strength turns to weakness.

Come we to the subject of the working power of Christ (namely) the Apostle himself (which worketh or is effectual in me) that we are to mark from these words is this.

The Apostle saith not, the power of Christ wrought and was effectual with him, but in him, or as some expound the words, by him, whence it followeth.

That neither the Apostle was, nor any minister of the [Doct. 4] word now is, a co-worker, a fello-worker, with the power of God; as adding any power to his power, in the winning of souls, but only is as an instrument in the hand of so powerful a workman, the actual power of God, doth work in and by his ministers in gaining of souls to himself, hence it is that the Apostle saith; 2. Corinth. 13.3. that Christ did speak in him, not with him, seeing that ye seek experience of Christ, [Use.] that speaketh in me, which towards you is not weak, but is mighty in you, he takes not so much as speech or power to speak to himself, but ascribes it altogether unto Christ, when therefore we see grace and holiness conuaid into men's harts by the ministry of the word, and sacraments, we must learn not to ascribe it to any working power of the minister or the elements, but wholly to the supreme power of almighty God.

But may some say, doth not the Apostlle, 1. Cor. 15.10. say he labored, and yet not he, but the grace of God which was in him, doth not he then affirm a power in himself, and of himself, and the grace of God to work with him; indeed the Papists they abuse that place, and would force it to prove a concurring of Free-will, with God's grace in our conversion.

[Answ.] But that is clean from the purpose of the Apostle, as may appear by the context, for he there speaks only of his labors that he sustained in preaching the Gospel, but to satisfy such as make this objection, we are to mark the Apostle saith not, the grace of God which laboreth with me, as if partly he, and partly the grace of God had labored, but which is with me, as if he had said, I labored more then they all, and then by way of correction, he calls himself back, yet what said I, I, no not I, but altogether the grace of God which is present with me in the preaching of the Gospel, thus we are to understand the words of the Apostle, the Papists in their translation cunningly leave out the Article, which is in the original, and so corrupt the text, and abuse their followers.

Now the Apostle in the last words addeth the measure of Christ his working in him, that the power of [Doct. 5] Christ wrought in him (mightily) as indeed it did, you may see it, if you read Rom. 15, 18.19. we are taught not to look at the outward man in the ministry of the word, or the outward elements in the Sacraments, for the ministry of the word is exercised by weak and mortal men and the outward elements, bread, wine, and water are weak and common dead creatures in themselves, [Use.] yet the Lord worketh mightily by them.

The use of this in a word is thus much, we therefore are to know that God's favor and grace is ever ready to be found, when it is faithfully sought in the use of the word and Sacraments, our faith can never take the Lord tardy, in giving grace by his holy ordinances, the ministry of the word and Sacraments, he worketh in them, and by them mightily, his power is ever present in the right use of them, the messengers in the Gospel. Luk. 14.17. say not to them that were bidden, be there at such a time, and in the mean while things shall be made ready, or go with me now, and supper will be ready anon, but come, for all things are ready, grace is now ready, & now prepared for them that seek it in the right use of the word and Sacraments, and if we have failed to obtain grace and comfort by the word and Sacraments, we are to impute it to our selves, and not to lay the blame upon the ordinances of God, they are not barren of virtue and power, but we were wanting in Faith and repentance, and other duties by which we should have been better prepared.

THE SECOND CHAPTER.