The best and worst of PAUL, and his character in both conditions. 2 Cor. 12. 1. to ver. 11. It is not expedient for me doubtless to glory, I will come to visions and revelations of the Lord, &c. Preface. IT is worthy of consideration for your encouragement, to be frequent in your addresses unto God, that when a man comes from heaven, having had immediate converse with Jesus Christ, as great things are ordinarily communicated to him there: so great things may be expected from him. As John being upon the Lord's day in the spirit, Rev. 1. 10. (which was a degree of heaven) that is, being possessed of the spirit, and acted by it, you could see little from him, but what favoured of the spirit. Then had he those clear Visions in the Revelation concerning the state of the Christian Church, and the ruin of her numerous and potent adversaries, which is most heavenly Aqu● vitae to cheer her drooping spirits in her wilderness-condition. And in Acts 4. 13. when the Jewish high Commission, who had convented the Apostles Peter and John, saw their boldness, and perceived that they were unlearned and ignorant men, they marvelled, and they took knowledge of them, that they had been with Jesus. It was visible that Jesus had left something upon them extraordinary. No man ever came near to him, but he went away better from him. He delights to dart down Divine irradiations into their minds, and to leave some heavenly tincture upon the spirits of his Saints. Note. Hence it is, that they who spend much time in secret communion with God, know most of his mind, and are best able to open the cabinet-counsels of Heaven, and to reveal the deep mysteries of the gospel to others in public. This was likewise Paul's advantage, whom you find in this Chapter in variety of postures, one while you hear of his being caught up into heaven; soon after you find him at the next door to hell, being under such a black temptation of the devil, and his messenger. Here you have the best and the worst of him. 1. Paul in an high pitch of communion with God, which he discovers most modestly, by way of self-vindication from the false cavils of others, ver. 1, 2, 3, 4, 5, 6. 2. Paul under the tyranny of the messenger of satan, ver. 7. 3. His ardent importunate address unto God by prayer. ver. 8. 4. God's gracious return by way of answer, ver. 9 5. Result thereof, Paul's humble posture, and most self-denying resolution, ver. 10. Vers. 1. It is not expedient for me doubtless to glory, I will come to visions and revelations of the Lord. You have here a singular copy, (and I doubt, we find it unimitable, in regard of our weakness) which the blessed Apostle Paul sets us, when God himself came in competition he passes by, and overlooks himself, and desires rather to advance God and to magnify Christ; It is not expedient for me doubtless to glory; he had to do with false Apostles, and they sought to disparage him, to cloud him, and eclipse his glory, yet he would not endeavour so much to withdraw the curtain, and to remove that cloud from himself, as he will employ his all, that the Sun of righteousness may appear in his most glorious lustre. a 2 Saluberrimum animo {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, Grot. It is not expedient for me doubtless to glory, I'll come to visions and revelations of the Lord: Doct. A man who is acquainted with the teachings of the great Doctor of the chair that sits in heaven, hath learned to prefer God before himself; to advance God's glory rather than his own. Species objectae vigilanti aut somnianti. Geot. Most men would serve themselves before they serve God; Paul saith here, stand thou by thy self. It is not expedient for me to glory, but I have had indeed visions and revelations of the Lord, of them I will glory: here you have visions b {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} quae citra extasin siunt. Piscat. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, quae siunt per extasin. Piscat. Afflatus, lux 〈…〉 perfunditur. Grot. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} such discoveries as are presented to the eye of men either waking or sleeping, (as it were) bodily representations, and revelations, which some make to be more sublime and seraphical discoveries, I'll come to visions (saith he) such things as are obvious to senses; yea, I'll come to revelations of the most heavenly secrets, such as I could never had known, unless I had been wrapped up to heaven: and the reason why a man thus taught of God, will prefer his glory before his own, is Reas. Because this is indeed the essential and grand work of conversion, and the infallible sign of grace in the heart, to depose self, and to set up God upon his throne: therefore as by Adam's fall, we threw off the image of God, and set up carnal self-love, Rom. 1. 12. when the second Adam comes to rule in the heart, than we do displace carnal self-love, and again restore God unto his crown and dignity; this is the character of a Saint, of a Disciple, saith Christ in Luke 14. 26. If any man hate not his father, and mother, and wife, and children, and his own life for my sake, he cannot be my Disciple. He must love Jesus Christ better than the world, yea better than himself, and accordingly he hath an instinct within him, that will incline him to prefer Christ above himself. A short hint only by way of Use. use. Consult with your own tempers, feel the pulse of your own spirits; so much grace you have, or so much progress in grace you have made, and not one degree, not one grain more, as you have learned to advance God, to lift up Jesus Christ above yourselves, and all your own interests and ends, when once they enter a contest with their sovereign Lord the King of heaven. Vers. 2. I knew a man in Christ above fourteen years ago. A man in Christ, doubtless one being in Christ having union and communion with him, and so refers to the subject being in Christ, rather than to the object. I knew a man in Christ, having such and such revelations; I knew a man in Christ above fourteen years ago. All expositors agree not whether these fourteen years ago have reference to Paul's conversion, or to the time of this revelation that Paul had; probably, both may be reconciled in one; above fourteen years ago, so long it was at least since Paul was converted, soon after he was converted, he might be wrapped up, and have this revelation; and so it may have reference unto both. I knew a man, why doth not Paul say, I Paul, seeing he was the person certainly; yet he speaks of himself. Hence observe Doct. They who know most of God, are most modest when they come to speak of themselves. What said Job? in the 42. Job 5, 6. I heard of God, great things have been spoken of him now, in the later Chapters, immediately before of wonderful discoveries made, but now my eye seeth thee, therefore I abhor myself in dust and ashes; here is the temper of a Saint, and why will he be thus modest? good Reason. Reas. 1. He well knows that Pride is a cursed weed, most opposite to God; and his glory; for we do by pride most immediately contest with God; God will have the crown upon his head; Pride saith, the crown must be upon mine: God saith, I will have my will; Pride saith, I will have mine: Now a Saint that is acquainted with the rules and laws of self-humiliation, learns to abhor this pride, for it is so opposite to God, it is said therefore, God is most opposite to pride, in the 1. Peter 5. 5. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. The' Lord resisteth the proud, he doth lead forth an army (as it were) march forth in the head of an Army against proud persons; they are so directly opposing him. But than secondly, Reas. 2. Pride is most opposite to the life of Faith which is the Gospel of life; Faith is the Gospel-grace; you shall see this in the 2. Hab. 3, 4. a most excellent place, that will show you what an opposition there is betwixt Pride, and betwixt Faith: The Vision is yet for an appointed time, but in the end, it shall speak and not lie, though it tarry wait for it, because it will surely come it will not tarry. Now Pride saith. 2. King. 6. 33. I will not stay God's leisure, I have stayed a great while and I will wait no longer: what is this? Behold (in the 4. verse) his soul which is lifted up, is not upright in him, but the just shall live by his faith. A proud soul that is not upright, but the just, (there is the opposition) he shall live by his faith, that will be con●ent humbly to wait upon God, and say, Lord, thy time is best, I will stay thy leisure, I have no will of my own, no end of my own, I will be at thy disposing come when thou pleasest, I know thy word will be made good: Now an humble Saint knowing this, that Pride is so opposite, he will speak modestly: and there are two Cases, wherein he learns to be very modest so far as he acts his Saintship. 1 Case. When he comes to speak of himself, there he watches over himself, for Pride and vainglory would step in, and a man would speak of himself; it may be tell stories of God's providenco, but the close shall be wound up with something of self; God hath shown those and those great mercies to me, and it is not so much to set up God, as to set up my self; this is the temper of a carnal heart. 2. Case. When he comes to reprove others he is very modest who knows much of God, he will not do it out of passion, but with compassion, showing all meekness to men. Tit. 3. 2. O therefore, let us every day at the throne of grace put in 1. Use. Caveats against pride, and let us preserve a godly vigilancy over ourselves, against Pride which is the most natural weed to our corrupt spirits, and springs up most plentifully in the soil of our carnal hearts, let us watch against it; God's dear servants have been overtaken with it: Jonah though a holy man of God for the main, yet sometimes he discovers himself to be both a proud and pettish Prophet; the Lord will send him of a message, and to preach this Doctrine, Yet forty days, and Nineveh shall be overthrown. Jon. 3. 4. He thought that God would not be so gracious to them, therefore he runs away, and when he saw that the Lord was gracious, (not knowing what an intention God had, the holy reservation he had, not being expressed,) yet forty days and Nineveh shall be overthrown, unless they do repent: for God is not bound, neither doth he always reveal every part of his will; what he saith is true, yet he doth not always speak out; When Jonah saw that the people of Nineveh did convert to God, at least externally humble themselves in sackeloth and ashes, and were like to obtain mercy, at least a reprievement, as to the execution of the judgement, verse 7, 8. Jonah preferred his credit, before the word of God, that he was rather angry that his own word was not made good; then God should show mercy to a whole city; what a pettish disposition here was; you and I are of the same constitution, the Lord make us more circumspect in maintaining a guard about our hearts. Prov. 4. 23. There is good reason therefore, why Paul should advise (pray take notice of it) in the 1. Tim. 3. that a Bishop he would have, he must be blameless, in the 2d. verse, &c. but in the 6. verse, not a Novice: {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. not one that is newly sprung up, a young plant, newly converted to the Faith newly planted (as it were) in Christ; why? left being lifted up with Pride; lifted up with Pride; why so? Of all generations of people in the world, there is none more apt to be proud then young Converts: O they will presently despise others, if they be not as high as themselves, and come on as far as they are, and up to their principles; and if you add this further, A young Convert, and a young Minister, especially if he be well gifted, is more apt to be proud: I speak it not so much to disparage those, as to engage them to Vigilancy over their own hearts: not a Novice, lest he should be proud, in that he is a Minister; O he hath gifts, though a young man, yet able to teach a whole Congregation, to come off it may be with applause, here he sw●lls, here he admires himself, and falls into the condemnation of the Devil; it seems that was Pride, and that judgement that he fell into was for Pride, that was the devil's sin, The Devil would equalise himself with God, is Peter Lombard's expression: Diabolus voluit separisicâsse Deo. Lombard. and they who understand the original, will find that there is something different from what is (I humbly conceive) ordinarily comprehended in the 6. verse of the Epistle of Jude, And the Angels which kept not their first estate, but left their own habitation; But left their own habitation; here is the sin still of the Angels, what was this? they would not be contented to stay in that place where God set them, nor to keep their station: kept not their first estate, but left their own habitation: both the expressions make fully up the sin of the Angels and not the judgement; (as some expositors do conceive) they would be gadding abroad, and were more curious and inquisitive, than God would allow them to be, and so you have in the 2. Peter 2. 4. For if God spared not the Angels that sinned, but cursed them down to hell, but reserved them in chains: Sinned, there was there fault, as is expressed here, kept not theirfirst estate, he hath reserved them in chains, there is their judgement. Verse 3. I knew a man in Christ above fourteen years ago, whether in the body, I cannot tell, or whether out of the body I cannot tell, God knows, such a one caught up to the third heaven, such a one caught up, he was snatched up. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. Doct. Sometimes God doth surprise his servants, with most glorious and gracious discoveries, Verse 4. he was caught up into paradise, and heard unspeakable things, if you please to compare the 4. verse. Heaven the place where Christ and the blessed Angels, with the souls of Saints departed are, that his people may know his good intention towards them, they shall see and taste Heaven before they come to enjoy it. What is the reason, why God doth thus surprise them? That he may show all is of freegrace, they shall have such mercies as they never asked for; Reason. Isa. 65. 1. for as God sometimes is found of us, when we do seek him that he may encourage us to pray, so, sometimes he is found of us, before we seek him, that we may see freegrace may prevent our prayers; Note. and he bestows not mercies only with reference to our prayers, lest we should come to think our prayers meritorious. A s we should bless God for the glory of his freegrace, that he will surprise us, so walk in such an humble posture, that therein thou mayest find God delight to come in upon thee; for freegrace never works so naturally, as upon its own proper object; which is, when we have the greatest sense of our own unworthiness, even full of self-annihilating thoughts. We never see so much of God, as when we see least in ourselves; we are never able to discover so much of the stars in the day time, (as the Philosophers intimate to you) as when you are lowest, when you are in the bottom of a dark pit: The choicest wines are the best preserved in the lowest cellars: The most glorious discoveries are communicated, and continued to those that lie lowest in their own apprehensions. Next observation hence, is this, Doct. That when God is pleased most fully to discover himself unto his Saints, they are not able for the present to reach every thing in those discoveries: Paul knew he was wrapped up, but by whom, the manner, whether in the body, or out of the body I cannot tell, saith he, God knows; he must appeal to God; why doth the Lord keep them in the dark thus? Because he would keep them humble; and therefore you shall find often this expression in Ezekiel, and I desire you will take notice of it, I observe not in any of the Prophets so often (if at all this expression) son of man, son of man, (saith he to Ezekiel) come and see, or to that purpose he calls him up to make great discoveries to him why son of man to Ezekiel? none of the Prophets had more glorius Visions than Ezekiel had, that he migkt keep him humble, when he had the greatest discoveries, yet he shall not understand all things in those discoveries; I do not believe Ezekiel did, nor Daniel, nor others, (and it is the judgement of too times more learned men) but that God reveals his prophecies by degrees: prophecies are fulfilled gradually D. Jakson. It was enough for the Lords purposes for the present, that Ezekiel and Daniel should have such things revealed to them, as they were to communicate to the Churches, it may be Paul also should understand more afterwards, than Ezekiel and Paul were able to apprehend for the present; they are gradually apprehended. use. If we are not able to reach every thing in God's revelations, such discoveries as he makes, therefore let us not rashly, and proudly, and insolently censure others that are not able to understand every thing in Scripture, that are not able to untie all knots, to resolve all difficulties. There are some things {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, 2. Pet. 2. 16. Peter saith, there were such in Paul's Epistles: and it is a saying of that reverend and learned Mr. Robert Bolton, now in heaven, that lived in Northamptonshire, saith he, Verse 29. There are some places of Scripture, that we must be content to be ignorant of, till we come to the University of heaven, and he reckons that in the 1. Cor. 15. being baptised for the dead: and that women should have a care how they carry themselves, because of the Angels in the 1. Cor. 11: and some other places he summed up: Verse 10. Do not disparage, do not reject men's ministry, or despise their poor endeavours, because they are not able to discover every thing; bless God for what he makes known by them, so far as he reveals his son in them, and to you by them; and remember the very Apostles themselves did not know every Circumstance in those Revelations they had. Here Paul saith, I knew Such a one caught up to the third heaven; what third heaven is that? you shall see more to clear it in the 4. verse: And I knew such a man, whether in the body, or out of the body, I cannot tell, God knows; how he was caught up into * {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. Zenoph. vivarium {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. S. Scr. hortus deliciarum; transfertur verbum ab horto Edenis loco amoenissimo, ad sedes & mansiones coelestes significandos; Joel 2. 3. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. Hebraicae literae (quod rarò fit è Graecis) hanc Graecam vocem nobilitarnut, à Gracá Haebraicam hanc constando; {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Cant. 4. 13. Eccl. 2. 5. Paradise, Paradise, what is this Paradise? the Rabbins have a conceit that there is a Paradise, a kind of a third place, where the souls lie asleep, and do not come to heaven, therefore they make not only a Hell, but such a Paradise, and then heaven; when the body and soul comes to be after the resurrection. But there is a three fold Heaven; 1. That heaven which is called the air,— the expansum here below where the Fowls are, the fowls are said to be in heaven. 2. There is the Coelum stellatum— where the stars are; and then 3. There is the coelum gloriosum, the sedes sanctorum ●●●●●rum, where the throne of God is, and doubtless this paradise here is the third heaven; for so he said, such a one caught up into the third heaven, in the second verse; therefore this paradise must be that heaven. It is a vain conceit (at least from this place for aught I could yet ever learn from any other) to conceive a third place where they say Lazarus his soul when he was dead and was raised again, was in this paradise; but we need not to be inquisitive after that; Where the Scripture hath no tongue, why should we have an ear? Here is a place that is this paradise, it is called the third heaven, and as Christ said to the Thief, when he had desired he might be in the kingdom, Luke 23. 43. This day shalt thou be with me in paradise. The kingdom of Jesus Christ is paradise; paradise the kingdom of Christ; why, here paradise is the third heaven, and therefore they are the same: now he was caught up into paradise, and heard unspeakable words, which it is not lawful for men to utter. It is not lawful, under favour of the learned translators, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. may we not here rather render it thus, no power to utter, whence comes the word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, authority; which he had no commission to utter: some render it not possible, so in the Margin, some not lawful; but I am sure very learned men thus render it, which there is no commission for a man to utter; but admit it is not possible to utter, they were such great things, a man cannot, nay, a man also always must not utter; hath no commission to utter every thing that is made known unto him. But to pass on, Of such a one will I glory, yet of myself will I not glory, but in mine infirmities; Paul take him as in himself, he will not glory, he is far from glorying; in a third person it may be he will glory of the same things, and in the same things, that he will not glory in himself; but rather act the part of an noble man indeed, and really act it, (not hypocritically, sustinendo personam,) but he will debase himself to the lowest; that is an humble posture, the frame of an humble soul, and desire to advance Christ to the highest, disparage himself, conceal himself, so God may appear in his glory, For though I would desire to glory, I shall not be a fool; he had matter to glory if he would have produced it, for I will say the truth, he might have spoken a great deal of truth, when he gloried in himself, but he will not do it: but now I forbear, lest any man should think of me above that which he sees me to be, or hears of me; here is an admirable fruit of humility; I desire it may be observed, an admirable fruit of humility; and the Observation is this, Doct. That he who hath a deep die of humiliation, is sometimes very careful to conceal himself, and his own glory. Why so? least any man should think of me above that which he sees me to be, or bears of me; Why is he thus careful to coneeal himself? upon this very ground, even as Jesus Ghrist, Michael the archangel, (for he was that Michael that did contest with the devil about Moses his body where he should be buried,) Satan would fain have known the place, Jesus Christ would have it concealed; Note. why? lest that he being so great an instrument of the glory of God, people should adore him, and sacrifice to him; he knew how superstitiously, how idolatrously those people were inclined, notwithstanding all the discoveries of God they had had, all the glorious ordinances, and all the providential administrations, it should be concealed: so doth an humble Saint well know that he hath great reason to conceal himself; why? lest others should advance him too high. It may be there is such a man that is an humble Minister, if they should know that he converted such a soul, or that he made such a book, (therefore my name shall not be written to it) they would adore him too much; it may be a charitable person, if they should know he gave so much money to such an use, they would idolise him. Therefore I'll convey it secretly, not pompously displaying his own good works, and I hope many Parliament-men, and men in great place, they can be content to serve God, and serve the public, though their name be not printed and ranked in such and such catalogues; here is the frame of an humble spirit: and therefore by way of Use, Use. If you be so desirous, very desirous to discover all of yourself, set always the best side forwards, to guild over all your actions, with the most specious commendations, and cannot be content to do any thing in secret, but that it must be published; O suspect there is a great deal of unmortified pride in thy heart; thou hadst need pray to the Lord to humble thee; and pull down those proud plumes of thine, for if there were a deep die of humiliation, thou wouldest be content to conceal thyself, especially when the glory of God and thine come in competition; and be glad so God's cause were carried on though by another. Thus Luther did encourage Melancthon: God is able to raise his own sinking cause, and though we are unworthy, it may be done by others. Potens esi Deus suam labentem causam origere, si nos digni non erimus, fiat per alios. For though I should desire to glory, I shall not be a fool, for I will say the truth, but now I forbear, lest any man should think of me above that which he sees me to be, or that he heareth of me; and lest I should be exalted above measure, through the abundance of revelations: abundance of revelations. Doct. sometimes you see the Lord gives to some of his servants abundance of revelations; not this and that revelation, but abundance of revelations: shall know many things, why so? what account can we give of the wisdom of God in this? Reas. Because he doth intend (here is the reason) to gain himself abundance of glory, by such and such persons, he will not make them the conduit-pipes of conveying such and such discoveries of himself unto others; the Lord hath fitted for, and given parts. and the Spirit, and gifts, and graces, suitable to be a glorious instrument, and therefore he shall have abundance of revelations: and therefore by way of Use, Use. Let it be our care to bless God, heartily bless God, and this were a sign indeed of love to Jesus Christ, and a freedom from envy, if thou be kept in the dark thyself, yet thou canst bless God that some others have an abundance of revelations; but here is the wretched muttering of pride in our carnal hearts, we cannot endure that anybody should know more than ourselves; O this hath broken many good Lectures, this hath bred a great deal of heartburning amongst Ministers, this makes (it may be) great counsellors and Statesmen many times endeavour to pull down one another; why? because they grow as trees before their windows, and a little hinder their prospect, because it may be they have greater parts, and greater abilities than themselves, and are able to say more, and gain more reputation, and do more than they: O this is not a thankful frame, this is not an humble posture. Qu. I but saith many a soul that would be in the highest form; It may be, I have as many revelations as others, and as great discoveries are made to me: for answer to this Question. An. I beseech you let us a little consider, for there is much talk of Revelations, and I hope there are many, and a great deal of discourse of new light, and I hope there is much, many more clear discoveries, and will be, (for the Pope must come down by new light, how ever some men scoff at it) I do not mean by an addition of new fundamentals, and by new light substantial truths, but indeed Revelation is this properly, the spirit of Revelation enabling us more fully to see what is already revealed as the rule to discover those objects which are propounded in the word of God, Note. What Revelations now to be expected. and therefore for your satisfaction to these that say we have such and such revelations, &c. First, 1 know that there are some extraordinary Revelations, which are made to Churches, and those by public persons authorized by God himself, and they are always infallible; Upon this very ground, doth our Saviour say, in the closure of those seven Epistles in the second and third Revelations: He that hath an ear let him hear what the Spirit saith to the Churches: when the Spirit speaks when he hath a tongue to speak, we must hear; but then 2 2. There are other Revelations that are not made thus to public persons, and wherein there is not always that infallibility, throughout, in the whole, though so far as the Spirit reveals himself to any, he is infallible; but it is not so to them, because they are not public persons, and that act by a public Commission; Prov. 14. 10. Revel 2. 17. there are Revelations to particular persons; now what is the difference betwixt those two? why, they are for themselves, others for the public therefore they are infallibly and extraordinarily acted, and they know it so to be; as Paul said, you shall find in the 16. of the Acts, there when he was called to Macedonia, (it is a very good place for this purpose, and I desire it may be considered,) when he had that Revelation there, that he must go into Macedonia; it is said, Paul, come into Macedonia and help us, you shall find he saith, he went; why? he went immediately because he was assured, that he must go; in the 10. verse; After that he had seen the Vision immediately endeavoured to go into Macedonia assuredly gathering that the Lord had called us to preach the Gospel to them; If you will ask any man; How will you know you have a Revelation? Note. I hope Sir, I have it from God; If he say so, he hopes he hath it from God, I'll conclude, it is no such extraordinary Revelation, for if he had had an extraordinary Revelation from God, wherein he was infallible, than he had that {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} which here Paul found (at least in a good measure) and it would so far have discovered itself to him, that he should have had a strong assurance that God called him, and he must go; but I remember a story, A man had knocked down Images out of a window, and then comes, and consults with a Divine, Sir, think you not I had an extraordinary call to knock down these Images? Do you think it? yes Sir, than I know you had not; for if you had had an extraordinary call, than you would have had an assurance too from God that he had called you; So that if there be an infallible Revelation, there is a certain evidence goes along with it: Note. hence I conclude, Many people that talk so much of Revelations, have not these extraordinary Revelations, because they have not these Certainties; But then there is also a Spirit of wisdom and Revelation that Paul prays for, for all his Ephesians: in the 1. Ephesians 17. 18. that their eyes might be opened, by the Spirit of wisdom and Revelation in the knowledge of Christ, that they may know the hope of their calling; but what? these are for ourselves, and whereas the other Revelations to public persons, are extraordinary ones, and that others may have discoveries, and others are to be obliged to observe them; As suppose I or you, or any particular Saint in this congregation, we should go to prayer, and read a Chapter, and it may be have a hint, a beam of light, that we understand this in reading of a Chapter, that we never saw before, though we read it an hundred times; I'll bless God, this is a new light, God comes in to me, and gives me, a degree of the Spirit of wisdom and Revelation: but what is the difference now? here is the grand mistake amongst many men, and I desire it may be rightly apprehended, Much difference betwixt Revelations to private Christians, and to public persons, such as the Apostles. this Revelation I bless God for, may be of good use to me, but this is no obliging rule and light for others, as the Apostles was when their Revelations were extraordinary. If you will say, I have this light, and you must follow my light, here you are mistaken, unless you are a public person, for what is thy revelation here, that light that God is pleased to give thee, is for the satisfaction of thy soul, or it may be for thy own guidance, but not oblige and impose upon others, and this is a grand deceit now a days, when many an honest-hearted Christian, (for so I believe many of them are) very honest-hearted, and have much communion with God, and receive many good hints from him in prayer, and reading of the Scriptures, and attend upon ordinances, if they will make use of this to themselves, well and good, (if the Lord prosper them in it,) but if they will come and say, I have had this Revelation and you must believe as I believe, and do as I do, because God hath shown me such things, there (brother) you are mistaken; for God gives thee a Revelation not to propose a new rule, that thou shouldest impose upon others, as he did to the Apostles that were persons extraordinarily acted, assisted, and directed, and had a Commission for that purpose; but he gives thee this private discovery for thy own private satisfaction, and advantage, and if thou use it to that purpose, thou hast much cause to rejoice in it, and bless God for it. Object. But it may be you will object and say, But I must make use of such Revelations, (I must name the word, I would to God there were no occasion for it,) as the Antiscripturists speak, men that dispute against the Scriptures, and will not allow the Scriptures to be the word of God, and disparage them in comparison of their Revelations; A strange thing, if they consider that place in Peter, they had a Revelation indeed, they had seen and heard a voice in the Mount, in the 2. Peter 1. 19 We (saith he) have a more sure word of prophecy, whereunto you do well, to take heed; A more sure word of prophecy: when he compares a voice in the mount from heaven, yet he calls it a more sure word of prophecy; The Apostle commends them for taking heed to the Scriptures. whereunto you do well that ye take heed, as to a light that shineth in a dark place till the day dawn, and the daystar arise in your hearts, not as they will expound it, not that you must take heed to the sure word of prophecy, till Jesus Christ come into your hearts, and then throw away the Scriptures. O most rotten and unsavoury, and (I dare say) an ungodly exposition; but you do well to take heed to those discoveries that are made, in the prophetical Scriptures, in the old Testament, there speaking comparatively, until Jesus Christ dawn in your hearts, give light, rise, and there gloriously appear, * until, often in Scripture signifieth a continuation of time, and not only a period. as Mat. 1. 25. vid Gerard. ●omment. on the place. till there be a more full Gospel-light, for that he speaks of, as you shall see Gerard and some others upon the place; but I must proceed; Quest. let me add this further, you that will say, Revelations must be our Rule, because the Scriptures are so dark and you do not understand the translations, you do not know them, and there are such variety of translations in several places you cannot tell what to think, to this let me answer; in the first place, and Answ. It is a very good hint that Austin hath, if so be there are two diverse places of Scripture, and wherein there are divers readings; whether the old copy, or this copy, or that copy, be true, we cannot tell: (saith he) but the more the better; this is Austin's answer, the more the better; the greater variety of readings, and a greater commendation it is to Scripture, because, though there be some vaiety of readings, in regard of particular words, yet you shall find all those readings agree in the substantials; it is a great commendation now; and (my brethren) Scripture is not so much the words as the sense, and if the sense be the same, as to the fundament all points in all places, the multitude of various readings is no disparagement; for it is rather indeed a wonder that it is so well, and a marvellous work of providence, that a Bible running through so many hands, writing first, and then printing, and now so many hundreds above thousands of years together, divers thousands (as you know a great part of the old Testament was) that there should be no more mistakes, an admirable work of providence. But than I will ad'e this further, Many of those mistakes that are, it is an easy matter to reconcile them. I confess, it is not very obvious to all but learned men that are Antiquaries, and critics, and are able to consult with books, and have seen ancient Copies, &c. they are prepared to reconcile; As there is a difference now in Mark and John concerning the times there about Christ's suffering, one saith the third hour, and another saith the sixth, how shall we reconcile them? Mark 15. 25. Third hour. John 19 14. sixth hour. learned men have seen ancient Copies, where they are both the same, an ancient Copy of the 19 of John naming the third hour. We have a place in the 27 of Matthew 5. where it is said there, as I take it, the Prophet Jeremy, if you please to turn to the 27. Chapter, or look it at your leisure; See Dousius and Junius his Parallels. at the 9 verse than was that fulfiled, that that was spoken by Jeremias the Prophet: some tell us Jeremiah, and Zachary written contractively in the Hebrew, are the same, and some say among the Hebrews, and others say Zachary was Jeremiah's scholar, and therefore called by that name; but here is a short answer salves all; I can tell a man Learned Archbishop Usher. that hath seen a Copy, six hundred years old, where there was neither Jeremy nor Zachary in, but the Prophet: there is a short and full answer. There is another place in the 1. Corinthians: (it is very considerable) and the 15. there saith Paul, I protest by your rejoicing that we die daily; some read it, I protest by our rejoicing; in the 31. verse; {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} or {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, it is not I, on all the learned men, (I dare say) in this assembly, or in any other, can possibly determine, whether is were to be read ours or yours: whether our rejoicing, or your rejoicing; because they are both a truth; yet I could tell you what is answered; learned critics give this answer, that the ancient Greeks did pronounce the Eta, and the Upsilon much alike, and then when a copy came to be transcribed, he that did write did not look upon the copy, but heard one dictate and read to him, now they did pronounce Eta like Upsilon, and so the mistake might be easy; he that writ, could not well tell whether he said {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} or {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, they being alike in the pronunciation; and upon this very ground, might be the mistake, now many such places I might name; Do not thou decline the word of God, and fly to Revelations; know thou there is, and do thou carefully maintain, that sweet harmony that is between the word of God, and the Spirit of Revelation; Do not separate word and spirit which God hath joined. and if the savie Spirit that did indite the word, do speak in thy mind, and work in thy heart, than indeed thou hast a great deal of cause to rejoice, and then thou mayest safely go on; but cursed will they be in their practices, that do divide those things, separate them that God hath conjoined together, word and spirit, do not thou advance Spirit, to the dsparagement of the word: make use of the word in a concurrence with the light of the Spirit, and improve the Spirit for a more full discovery of the word: I much hasten; Lest I should be exalted, through an abundance of Revelations, there was given to me a thorn in the flesh; lest I should be exalted: Doct. The Lord is most careful to suppress, to hinder the thriving of his people in any sinful course; therefore saith he, lest I should be exalted through the abundance of revelations, he gives him a thorn, lest I should be exalted above measure, why so? willthe Lord hinder it thus? Resp. He knows that we are naturally prone to corrupt even the best things; and this the nature of Pride; whereas all other evils rise out of evil, Pride springs out of the ashes of good: and whereas we should glorify God with our good things, we do engross those good things to our own glory, and so most sacrilegiously rob God; The Lord knows this, and therefore in such cases, will be most careful to hinder us from undoing ourselves: he loves us so dearly; even as a father loves a child, if he sees the knife, (though it be a very good thing, and very useful) will cut the child's fingers, he will take away the knife from the child, though the child cries after it: if the Wife come to love the servant once, better than her Husband, though he is a most useful servant, an excellent steward, an admirable secretary, a very good, and dexterous, and faithful bailiff, yet because he gets into the husband's place, and hath that room in his wife's affections, that is peculiar to him, and she begins to be disloyal towards him, he will turn his servant out of doors, why? because he will not have his Wife to be undone, nor suffer his own glory to be eclipsed. use. Therefore let us humbly kiss God's rod, and listen what language it speaks, and he who hath appointed it, Mic. 6. 9 even when he smites; know this to your comfort he can smile upon us; and when other men think the sentence of death is passed upon us, (it may be) he is then enlightening of us; when others think he is marring and undoing of us, he is making and doing us most good, when others think by humbling providences, he is blasting us, than he is raising us, and preparing us for great mercies: O how good a God have we! Take us in the very worst, in the lowest condition of our Christianity, in the blackest, and bitterest part of it, when we suffer, even than God is dealing like a wise physician, even giving us recovering, or preventing physic; Medicina {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} and hence it is that the Apostle saith, 1. Pet. 4. 10. the God of all grace who hath called you to eternal glory, make you perfect, after you have suffered a while, make you perfect,, strengthen, stablish, settle you: there is no less than four words; as if he should have said, Never expect, though you be called to oternall glory, never expect that he that is a God of grace should make you perfect, till you have suffered a while; never think thou art undone, though the world say thou art undone, though God himself afflict thee, never so severely, and whip thee with a smarting rod, as here Paul had a thorn in the flesh; because thou hast to deal with that God that loves thee, more wisely, better than thou canst love thyself; that knows what is proper and good for thee, more than thou knowest what is good for thyself; he pities thee, he loves thee, even as a father pities his children; Psal. 103. 13. Nothing more unhappy, than the happiness of those that go on in a sinful course; and the greatest temptation of all, sometimes is, to have no temptation; Nihil infelicius felicitate peccantium. Maxima tentatio nullam habere tentati●nem. when God shall rather lay the reins upon our necks, and leave us to ourselves, it is a sign he is angry with us; and when he would undo a man indeed eternally, than gives him up to himself, and leaves him to himself; in the 81. Psal. 11. 12. you would have none of me, you would not hear my voice, I will give you up to your own hearts lusts and walk after your own counsels; Self shall take you and lead you, you would not be guided by me; but when God loves a man, than he will nip him, and chide him for his sinful courses. There was given me a a {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. Proprtè stimulus aut spina in carne, ut stimulus lateri, Hos. 2. 6. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. Obsepiam viam tuam spinis. Syr. hath it, Shephaia stimulus. Arabs {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} elegantissimè, percussus in spiná five stimulo in corpore: ut quis invitus confoditur stimulo, sic Paulus; five {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ut Chys. five, dolore auriculae, ut Tertul. five carnis & corporis multò gravioribus tormentis, ut Cypr. five alio quocunque. Vide corp. sermon. thorn in the flesh, b {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, Immissus mihi à Satan. Nam {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} vox tribuitur rebus inanimatis, inquit Grot. vel potiùs malus aliquis spiritus à Sataná emissus. Sic Christus nominat Angelos Diaboli. Mat. 25. ●1. Piscat. the messenger of c {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} In genere Adversarius, dictum de Angelo bono & malo, Mar. 22. 22. Perduellis, ut Rezin. Solom. non tam propriè Diabolus. Sic Christus nuncupabat Petrum Satan in lingua Syro-Hebraea Christo vernacula, Adversarium non autem Diabolum, Mat 16. 23. Satan to buffet me, lest I should be exalted above measure. Doct. sometimes it costs Saints very dear to have sins prevented: why? Reas. Because they are so desperately inclined unto those sins, and those sins so highly provoking unto God, so contrary to the method of his proceedings, to his glory, to his Son, and his kingdom, to his Spirits, if they being rooted so in these things, it must cost them a whipping; as it is with a scholar he may be ingenuous and a good scholar, but if he be habitually radicated in some wicked course, if the master loves him he will whip him, and whip him again and again, till he do reduce him and reclaim him. What whip was this here that drew blood from him? a thorn in the flesh: of this, expositors have several interpretations; some will have it to be the lust of uncleanness, that is not probable; some will have it to be his original corruption set on by the devil; that seems more probable: but there is a thorn given in the flesh, therefore it must be something that God gives; given in the flesh; the messenger of Satan to buffet me: very learned men resolve upon this, that Paul was reproached much by the false Apostles, he was disparaged, a man of mean presence, (as they conceived) and it may be he had some imperfection in his speech, something or other they did cast upon him to cloud him; and as if he did live upon the people, and rob them of their estates, &c. Now when the devil shall be let loose upon him with a new commission, O here was a thorn indeed! a thorn in his sides indeed; the word is very emphatical, I cannot stay long upon it, now here was that that the false Apostles came and buffeted him; you Paul have undone the people, and misled them, &c. they came as messengers of Satan, and God might give them a commission as he doth to the devil and wicked men, by way of holy and wise permission: and this is a thorn in the flesh, why? in regard of the painfulness and reproachfulness of it. use. As you desire to prevent great and sharp afflictions, watch against great sins; and when God doth great things for you, take heed you be not guilty of great wantonness, and so provoke him to turn your light in to darkness, your health into sickness, your plenty into poverty, your peace into terror; and instead of a spirit of revelation and consolation, and those sweet discoveries, and abundance of revelations you had, take heed you provoke not the Lord to send a messenger of Satan to buffet you, and to delude your comfort from you, & have a kind of hell in your consciences. 2 Thes. 2. Vers. 8. For this thing I besought the Lord thrice, it might depart from me. Doct. It is the spirit of a Saint when he is under affliction, then to seek the Lord, and to seek him with importunity: why? the reason is this, Reas. There is a divine instinct, it is not only a prudential instinct that carries him towards God; he knows all his riches lies there, and all his strength is treasured up in Jesus Christ, he is able to do nothing without Christ, John 15. 5. and therefore he will run to the throne of grace, and there appeal to God in Christ, pour out his soul, represent his desires, act that excellent place, Phil. 4. 6. In nothing be careful, but in all things make known your requests with thanksgiving. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. A Saint that is indeed taught of God, doth as naturally move towards heaven in his straits, as a piece of iron that is touched with a loadstone, towards the North, you cannot dissever them, sometimes he may be forced to neglect prayer in a morning, or this time or that time, but it may be it brings him down on his knees, and drives forth tears afterwards, and he is never quiet till he is got to him centre again, to his right point, till he is come to his wonted communion with God. Use. O acquaint yourselves more and more with the life of faith, and act that life of faith in prayer; for what is prayer but the breathing of faith, when the poor soul comes and lies at the feet of God, and there pants and breathes out earnest desires before him; and know this for your comfort, the Lord not only delights to bestow blessings upon his servants, but he delights to have fellowship with his servants in prayer. O that we could echo back again, and go to the Lord, not only to obtain such mercies from God by praying, but to enjoy him in prayer; this would be heaven indeed. Besought him thrice, here was his importunity, Doct. A praying Saint that is acquainted with God, will not be satisfied till he hears from God; he knows there is an holy violence in unportunate Prayers which is well pleasing: It is good to besiege heaven with such an importunity, as rises up to an holy impudence, it is most acceptable to him; who desires to see the face and hear the voice of his beloved. Luk. 11. 8. Cant. 2. 14. use. Let us be much in prayer; O pray importunately, not sluggishly, not lazily, not formally; (the Lord humble us for such defects, such omission, such commission, such defilements of our holy duties;) remember that woman of Canaan, how she prayed in the 15. of Matthew: Son of David, have mercy upon me, my daughter is grievously vexed with a Devil, and when they would have sent her away, O still she prayed; when Christ gave her a discouraging answer, she will not take it, she had learned to distinguish between delays and denials; and at last, when that Jesus Christ (you shall find in the place) saith this to her, the Son of man was not sent, but to the lost sheep of Israel; we must not give children's bread to dogs: Lord, if I may not have a child's portion, yet let me have a dog's portion, let me have some crumbs of mercy, let me pick up some thing from under thy table, something thatfals from thee; O woman great is thy faith, be it unto thee even as thou wilt. Here is a great deal of faith appears in importunity; and you shall find, as I remember, in the 5. of Luke; (I am sure it is in Luke) there they were so importunate; when such an one was sick, and troubled, they would untile the house, and let down his body; that Jesus Christ might cure him, and heal him; here was importunity. Luk. 18. 1, 2, 3 4, 5, &c. Mat. 15. 28. A praying Saint may have what he will. Joh. 15. 7. Luk. 5. 18. 19 It is said of King Edward the sixth, that good Josiah; when he that taught him, Sir Jnᵒ.. Cheek, a man of great account in his time, a very learned man was sick, he went to visit him, and told him, saith he, Come, be not discouraged, I have been begging you of God, and he hath assured me you shall not die of this sickness, and it proved so; here was an admirable copy of a young King. There was another before him, Elfredus, King of England too, much (it seems) in prayer: v. Fascicul. Temporum. Elphredus R. Angl. vir totus virtuosus, octo horas in orando, legendo, & scribendo expendit, octo in negotiis regni, octo in cura corporis. He divided the 24. hours into three parts; one eight hours he allowed for his ordinary repast, refreshing, and sleeping; another eight hours for public negotiations, and affairs of the kingdom; and a third, for reading and praying; this was admirable in those dark times. I have read almost the same of M. Esty a learned and godly Minister, sometimes Fellow of Caius college. And so I might have told you of King Edward the sixth, that when he was crowned, they put then one sword into one hand, and another into another, one for England, and another for Ireland; saith he, there must be a third sword, or else all will not do, and that must be the word of God, the sword of the Spirit, that must teach me what to do; O what copies were here from a Kings; Regis ad exemplum totus componitur Orbis. I wish the example of so great a person may have a great influence upon you. For this thing I besought the Lord thrice, that it might depart from me; and he said unto me, My grace is sufficient for thee. Doct. God hath many ways of answering our prayers: First, His Attributes, his Providence, his Promise, his Son interceding in heaven, are all engaged to make good what his Spirit breaks forth in us, so that importunate prayer shall not miscarry; reas., Why? God will never be behind hand, but rather before hand with his servants; when they are a praying people, he will be a God hearing prayers; and therefore upon that ground encouraged them, to come and pray, O thou that art a God hearing prayers; it is his continual work; so the word in the original will bear; to thee shall all flesh come: Psal. 65. 2. An admirable place. psalm 90. 14, 15, 16. Quest. Doth God always answer his people's prayers? Answ. Yes, some way or other. 1 Sometimes in the very particular mercy; as to Hannah in 1 Sam. 1. 20. 27. Samuel., 2 Sometimes by the commutation of a greater good; God hath many ways of answering his children's prayers. As a child would fain have such a knife, no, you shall not have it, but you shall have a better thing, and it may be the Mother will give it a piece of gold, that is better. Thus he doth answer prayers by way Eminency; a high degree. Per commutationem majoris boni. Zanch. 3 Though he doth not give the thing we desire, yet he gives us hearts to be content without it; it may be God denies you children you beg for children, God will not give you children, but he gives you hearts to be calm and patient without such a blessing: there is an admirable mercy, and possibly (as to thee) as the thing desired as great a mercy; according to that hint in Phil. 4. v. 5. In nothing be careful: let your requests be made known to God with thanksgiving, what follows? the peace of God, which passes understanding, shall guard your hearts. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. God (it may be) will not give you the thing, but you shall have a sweet serenity, and calmness of spirit, which is as sweet; and so it is with many thousands of souls, it may be you have experience of it, when you come from Prayer, you shall not always have the thing you desired, but God hath given thee a sweet persuasion of soul to rest fiducially, to commit thyself to him. It may be, as Paul's case here, God will answer your prayers, by giving you the ground of your prayers. Moses would have seen the land of Canaan, by going into it; he shall not go thither, but God will before he dies, carry him up to Mount Nebo, and thence he shall see it, before he dies; there is the ground of his prayer granted. So you desire health, that you may honour God thereby: It may be God will give not thee health, but he will enable thee to glorify him by faith and patience under sickness: here are thy prayers answered, because thou hast the ground and end of thy prayers: Paul saith here, Lord let this thorn be taken from me; saith God, my grace is sufficient for thee; it shall not be taken away but in effect, virtually interpretativè, as to him, it shall equivalently; my grace is sufficient for thee; though I take not away thy enemy, yet I will give thee a buckler, and then all will be well; O what saith Paul? would you and I were able to end this discourse, with Paul's words and Paul's Spirit. Verse 9 Most gladly therefore (saith he) will I rather glory in my infirmities, that the power of Christ may rest upon me. Doct. The spirit of a Saint inclines him to glory in that which glorifies Christ, though he himself be debased. Verse 10. Habitare hoc 〈…〉 ●●stendere, sicut homines saepius domi sunt quàm extra domum. Grot. Hence Paul here glories in his infirmities, and takes pleasure in them, that Christ's strength may approve in his weakness, and that the power of Christ {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, may dwell upon him, and compose him about as a Tent doth, and therefore will be visible to the honour of Christ. 1, Quest. What is it properly to Glory? Answ. It imports three things. 1. To rejoice in a thing, 2: To express that joy outwardly. 3. And that with a degree of exaltation and boasting: As Jer. 9 23, 24, Let not the wise man glory in his wisdom, nor the rich man in his riches, &c. 2. Quest. Why so much desired by Paul that the power of Christ may dwell upon him; though with his own abasement? Answ. The glorious discovery of his power, of his powerful grace is very desirable: hence he prays, Eph. 1. 17, 18, 19 that the spirit of Revelation would open their eyes to see the exceeding greatness of his power in believers, and 2. Thess. 1. 11. he prays that God would fulfil all the good pleasure of his goodness, and the work of faith with power; Christ is much magnified when his power is much displayed. use. Is it thus? what is it the Lord's pleasure I should undergo this thorn, and is the Lord withal so gracious to say, My grace is sufficient for thee, and thou shalt have that to support thee? Let us wisely apply this Scripture when we are thus abased; there was the greatest person in England in her time, (I speak it not with any reflection) that said thus to one of her Favourites, when he was desiring such and such a thing: My grace is sufficient for thee; what ground there was for any mortal creature, though the greatest of Kings, or Queens to apply, or make good these words, I know not unto man, but I am sure God can, and doth, and will do it unto his children; therefore let us rest upon him; and whatever we undergo, say, Most gladly therefore will I rather glory in my infirmities, that the power of Christ may rest upon me; here is a spirit of a Paul indeed, a most saintlike spirit, the very spirit of a man that had been in heaven; that had the highest pitch of Communion with God, and influence from God, and impression of God's Spirit upon his heart: most gladly therefore will I glory in my infirmities, that the power of Christ may rest upon me; sometimes he saith, in the 6. Galathians 14, God forbid, I should glory in anything but in Christ, and him crucified; but this is very consistent, he therefore glories in his infirmities, in reference to Christ, that the power of Christ may rest upon him, he can be content to be any thing, or worse than nothing; and notglory in those multitudes of Revelations and discoveries that are made to him, but he will be content to glory in his reproaches, necessities, that the power of Christ may dwell there; Let my weakness appear, so Christ's strength may appear, for he saith afterwards; Quo magis adversis premor, co majora Deus per me operatur. Grot. when I am weak I am strong, when I am most weak in myself, than Jesus Christ is most strong, when I am most debased in myself, Jesus Christ is then most exalted in my soul; and thus Paul when he was in a strait, which would be no strait to you or me, or most in the world, whether he should live or die, I am in a great strait saith Paul, I had rather for myself, be dissolved, and be with Christ, Phil. 1. 21. that I may enjoy him, but for you▪ I had rather be debarred of those joys for a while; O here is a man that is kindly humbled; and most ingeniously-affected towards Christ (the Lord if it be his will, out of the rich treasure of his grace, vouchsafe the same mercy to you and me) that at least we may look, and reach, and labour to climb, and creep by degrees, after this, that we may so far love Jesus Christ better than ourselves, that we would not only glory in the Revelations we have, and the mercies we have, and the parts we have, and the success, and acceptance; (these are plausible and comfortable things) but if we should be kept low, if God should visit us with humbling provividences, if God should eclipse our Credit, or suffer us to be disparaged, that we might say, heartily, O Lord, I therefore will glory in my infirmities, that the power of Christ may rest upon me; The Lord raise us to such an heroical frame of spirit. I end all as Cyrill concludes his preface, Meum est docere, Vestrum est auscultare, Dei est perficere. FINIS.