The Diuision.THE Salutation hath beene handled already, the Preface followeth, and is contained in this Verse, and those that follow to the 12. Verse: in which the end and drift of the Apostle is, to winne affection to the Do­ctrine afterwards to be propounded: and this he doth by shewing his excee­ding great loue to them, which he demonstrates by two things which hee did for them, (viz.) he both gaue thankes vnto God in their behalfe, and also made many a prayer for them: which spirituall duties are better kindnesses and signes of true affection and respect, then all ciuill curtesies or outward complements are or can be.

These things in the Preface are first generally set downe in this Verse, and then particularly enlarged in the Verses afterwards: first, the Thanksgiuing, from ver. 4. to the 9. Secondly, Prayer, v. 9.10.11. In this Verse hee doth two things: [...]rst, hee giues thankes: Secondly, he prayes. In the Thankes­giuing consider, first, what hee doth, in these words, Wee giue thankes: Se­condly, to whom he doth it, in these words; To God, euen the Father of our Lord Iesus Christ. Thus farre of the order of the words.

The Doctrines follow, which must bee considered generally from the whole Verse, and specially from the seuerall words.

Two generall Doctrines.The first generall Doctrine is this, that it is not enough to salute others kindly, but we must doe and performe the sound duties of loue: this is from the coherence, and condemnes the sinfull barrennesse of many that know a necessity of no duties of loue, vnlesse it be to salute curteously.

Secondly, wee see heere that Tyrants may take away the benefit of hea­ring, reading, conference, and such like; but they cannot hinder vs of pray­ing. Paul can pray and giue thankes in prison, for himselfe and others, as well as euer before. Let wicked men doe their worst, Gods children will still pray vnto God And looke how many promises are made in Scripture, to the prayers of the Saints, so many consolations are inuiolably preserued vnto them, against the rage of whatsoeuer extremitie wicked men can cast vpon them: this is a singular comfort.

Miserie breeds vnitie. Wee] Doct. Miserie breedeth vnitie. The Apostle that in more prospe­rous times iarred with Peter and Barnabas, can now hold peace and firme vni­tie with meaner men; and therefore he saith Wee, not I. And thus wee see it was in the times of persecution in Queene Maries daies, the Bishoppes and Pastors that could not agree when they were in their Seates and Pulpits, wil­lingly seeke agreement when they are in prison, and must come to the Stake. And so it many times falls out in common Iudgements, as the sword and pestilence:Esay 24.2. in such times the words of the Prophet are fulfilled, Like People like Priests, like Seruant like Master, like Buyer like Seller, like Borrower like Lender, like Giuer like Taker to vsury. Great and preuailing Iudgements take away all that vanity of conceit and swelling of pride, which difference of gifts and places bred before.

The Lord for his mercies sake grant, that at the length there may be found some remedie to cure the wound and heale the breach which proud conten­tion hath made, and continued, with effects prodigious and vnheard of: lest the Lord be at length prouoked to plague with more fierce and cruell Iudge­ments; and worke vnion, at least in one furnace of common calamitie: the same God, for his Sonnes sake, worke in all that any wise loue the pro­speritie of Ierusalem, on all sides, that they more regard the glory of God and the good of the Church, then their owne greatnesse either of place or [Page 19] respects amongst men, and that they may more seeke the truth then victo­rie. And as for those that neither loue the truth nor peace, the Lord open their eyes and conuert them, or else giue them to eate of the fruite of their owne wayes.

Doe.] It is not safe to put ouer good motions.Not safe to deferre good motions. Note. When Paul findeth fit­nesse to pray and giue thankes, he doth not omit the occasion. In spirituall things delay is alwaies dangerous, but in sinfull motions the only way many times is to deferre the execution. Many sinnes are preuented by the very be­nefit of taking time enough to execute them.

Giue thankes. It is good to praise before thou reproue.] Paul giues them to vnderstand before he comes to dispraise their vices, and the corruptions crept into the Church, that hee takes no­tice of their praise-worthy vertues: hee reserues his taxation to the second Chapter; and this course hee holds with them for diuers Reasons. First, to assure them of his loue, and that he did it not of malice, a thing especially Reasons. 1 to be looked to in all admonitions, in familie, or else-where, as well to praise for vertue, as dispraise for vice. Secondly, hee holds this course to let them Reasons. 2 see that he did account them as Christians, though they had their infirmities. It is a secret corruption in the affection of the reproued to conceiue that the Reproouer likes them not at all. They are not fit to reproue others, that can­not loue them for their vertues at the same time that they dispraise their faults: and therefore they are farre short of holy affections, that say, I ne­uer liked him since I saw that fault by him. Thirdly, hee did thus, that they Reasons. 3 might the more hate sinne, seeing it did darken their graces, which else would more appeare. Fourthly, that they might be made thankefull them­selues for their owne graces; a shame that others should praise God for his Reasons. 4 mercies to vs, and we neuer praise God our selues. Lastly, it carrieth with it Reasons. 5 a secret taxation of vnthankfulnesse, as the cause of their fall: for, had they beene more thankfull for the sinceritie of the preaching of the Gospell, and for the riches of the grace of Christ offered, the honourable opinion of the ex­cellencie and sufficiencie thereof, to giue all sound contentment, would haue preserued them from mixing the worship of God with mens traditions, or ad­mitting contrary doctrine, and from dishonouring the mediation of Christ with Angell-worship. Then did Popish traditions ouerflow, when the Scrip­tures were contemned, and the light of them suppressed: and in generall, an vnthankfull man is euer a vicious man.

More specially, in the dutie here mentioned two things are to be con­sidered.

• 1. What they doe: Wee giue thankes.
• 2. To whom: (viz.) to God euen the Father, &c.

We giue thankes] Eucharist is sometimes appropriated onely to the Sacra­ment of the Lords Supper, but most commonly is generall to all holy thank­fulnesse, especially to God.

There is a flattering thankefulnesse to men,Acts 24.3. Luke 18.11. and a Pharisaicall proud con­ceited thankesgiuing to God.

Concerning the spirituall mans thankefulnesse to God, I propound three things onely in the generall briefly to be noted: First, Reasons to incite vs to the practise of continuall thankefulnesse to God. Secondly, for what things we are to be thankfull. Thirdly, what rules to bee obserued for the manner of performance of it.

There are many reasons scattered in Scripture,Motiues to thankfulnesse. to incite vs to Thanke­fulnesse: first, because it is a speciall part of Gods worship, or one way by which we yeeld worship to God. Hence,1 Cor. 14.16. that the Apostle accounts it a great losse, if the people cannot say Amen, when the Teacher blesseth in the spirit, or giueth thankes. Againe, when he would exhort them to liberality, hee vrgeth [Page 20] them with this reason, that the supplying of the necessities of the Saints would cause much thankesgiuing to God, 2 Cor: 9.12.13. 1 Cor. 4.16.2.. And in the 4. of the 2. of Corin. he sheweth that the thankesgiuing of many would breed both a plenty of grace, and an abounding of much praise to God. Secondly, the Apostle hauing dehorted the Ephesians 2 from Fornication and all Ʋncleannesse, and Couetousnesse, Filthinesse, Iesting, and foolish Talking; hee addeth, but rather vse giuing of Thanks Ephes. 43.4.. As if hee would note, that thankefulnesse for Gods Blessings and Graces duely performed, 3 would preserue them from the filth and power of these base vices. Besides, it is a thing that becommeth the Saints, nothing better. Thirdly, it is a signe of three worthy things, wherein it behooueth euery man to be well assured: first, it is a signe of a heart that hath rightly receiued Christ, and is firmely rooted, built, and stablished in the Faith Col. 2.6.7.. Secondly, if men in all things let their requests be shewed vnto God with giuings of thankes, it is a signe of the peace of God, euen that the peace of God that passeth all vnderstanding, will preserue their hearts and mindes in Christ Iesus Phil. 4.6.7.. Thirdly, it is a signe, nay, a very meanes of a contented mind. He that can pray vnto God for what he wants, and is able thankefully to acknowledge what he hath in possession or promise, hee will in nothing be carefull, Phil. 4.6. as it appeareth in the same place to the Philippians. Last­ly, it is one of the sixe principall meanes to make a man reioyce alwaies, as the Apostle writeth, 1 Thes. 5.18.1 Thess. 5.18. Thus of the Reasons.

For what wee must giue thanks.Secondly, wee must consider for what wee must giue thankes. First, for spirituall things as well as temporal, as for the Word2 Cor. 4.16., for Mercies in praierCol: 4.2., for Victory ouer a sinneRom. 7.26., for KnowledgeRom. 1.21.. Secondly, in aduersitie as well as in prosperitie, and that in all sorts of afflictions; in dangerActs 27:35, in wrongs. Thirdly, in outward things wee must bee thankefullCol. 3.17. 1 Cor. 10 3., not onely for great things done, for our states or names, but euen for the lesser and more daily fauours, as for our foode, and the creatures for our nourishment. And in speciall manner haue the Saints in all ages bound themselues to a set course of prayer and praise ouer and for their food: and therefore their grosse swi­nish prophanenesse is so much the greater, that sit downe and rise from their meate,Scripture for prayer and Thankesgi­uing for our very food. like brute beasts, without any Prayer or Thankesgiuing. If any aske whether there be any expresse Scripture for Grace before and after meate, I answere, there is, and alledge these three vndeniable and plaine places of Scripture, 2 Tim. 4.3.4. Iohn 6.23. Rom. 14.6.

Thirdly, for the manner of Thankesgiuing, it may bee found in that phrase vsed by the Prophets in the olde Testament of Sacrificing the calues of their lips Psal. 5. vlt. Hos. 14.3..The manner of Thankes­giuing. For heere foure things may be obserued. First; it must be a dead Calfe, to note that all Thankesgiuing must proceed from humble and mor­tified minds; and therefore the Pharisies thanks did not a whit iustifie themLuke 18:11.14.. Secondly, it must be a sacrificed Calfe. Now, in the Sacrifice three things were required; an Altar, Fire, and to lay the hand vpon the head of the Beast: An Altar, for not onely our prayers must be made in the name of Christ, but our prayses also must be tendered to God in his mediation, or they will ne­uer be accepted, no more then a Calfe not laid on the Altar: neyther is it enough to lay the Calfe on the Altar, but Fire must be put to it: to note, that the bare throwing out of words of thankefulnesse, though in the name of Christ, will not serue, vnlesse wee doe also get some feeling ardencie and zeale to burne the Sacrifice. Thirdly, we must lay our hands on the head of the Calfe; that is, in all humilitie wee must confesse our vnworthinesse of all the blessiings or graces wee giue thankes for. Againe, in that they offer a Calfe, it signifieth that wee should not offer our thankefulnesse to God of that that costs vs nothing: wee should desire to expresse our praise by doing some thing to further Gods worship, or relieue the necessities of others. If GOD blesse vs at home, wee should carry a Calfe to the Temple. Lastly, we must [Page 21] not sacrifice to a strange God, when we giue thankes, and that men doe when they sacrifice to their nets, as the Prophet speaketh, that is,Hab. 1.16. when men attribute the glory and praise of God to the meanes or second causes.

Thus of thankfulnesse in the generall.

But that which is here entended, is,We must giue thankes for others. Foure rules of triall. that we should giue thankes for o­thers as well as for our selues, which is not a curtesie but a dutie. This du­tie of praising God for others, growes exceeding commendable, if wee can exercise it in these particulars. First, if wee can giue thankes for those bles­sings vpon others, which the world accounts shamefull to enioy, as Zeale 1 for Gods glory, religious Sinceritie, and vprightnesse of heart, the Crosse for Christ his sake, and such like. Secondly, if wee can first giue thankes, 2 that is, be more apt to praise God for the vertues of others, then be forwards 3 to taxe their faults and frailties. Thirdly, if we can doe it for all sorts of men, 1 Tim. 2.1. euen our enemies. Fourthly,1 Thes. 3.9. if wee can bee thankefull for the true ioy wee 4 haue had in other mens prosperities.

To conclude this point, if wee would haue others to giue thankes for vs,As any are more heauen­ly minded, they are more frequent in praises. we should labour to be such, as for whom thankes may be giuen. And thus of what they doe: Now, to whom.

To God.] These words hauing beene vsed in the very Verse before, teach vs two things. First, that it is no cloying to a sanctified minde to be much and often, yea, vpon euery occasion in the honourable mention and lauding of God, ascribing in euery thing glory to God: so, in heauen they shall ne­uer be weary of Gods praises, no not vnto all eternitie. And certaine it is, that the more men grow in sanctification, the more easie and apt are their hearts to entertaine all occasions of communion with God, without weari­nesse or deadnesse.

Secondly, (to God) shuts out the praises of themselues or of men. It is fit our reioycing and praise should be directed thither from whence the blessing came.

The Father] These words are considered in the former Verse. Thus much of his Thankesgiuing.

Praying for you] First,A childe of God neuer giues thankes but he hath cause to pray, and contrari­wise. in generall from the ioyning together of these two duties, two things may be obserued: First, that a childe of God neuer giues thankes but he hath cause to pray: for, if it be for temporall things, hee must pray both for their sanctified vse, that they become not occasions of sinne; and for their preseruation according to Gods will: if it be for spiri­tuall things, he hath reason to pray for increase, strength, and preseruation against falling, and such like. Secondly, on the other side, I say also, that a childe of God doth neuer pray, but hee may finde reasons to giue thankes, wee may finde mercies in any miserie; yea, it is a singular mercy to haue a heart to pray, and to haue so many large promises made to them that call vp on God in their distresse. But the maine particular Doctrine is, that we ought not onely to pray for our selues but for others. And the Apostle, 1 Tim. 2.1. seemes to make foure sorts of prayers for others, viz. Deprecations, Requests, Foure sorts of prayers for others. Intercessions, and Giuing of Thankes: Deprecations are Prayers for help against hurtfull things; Requests are Prayers for profitable things; the word rendered Intercessions, is by some taken to signifie complaints vnto God against such as wrong them, for whom we pray: or else, it is a more set or serious implo­ring of Gods aide with the vnited forces of the godly: and lastly, Giuing of Thankes stands in the lauding of God for blessings or graces: and in the 6. of the Ephesians, and in the 1 of Tim. 2. the Apostle sets downe rules to bee obserued in Praier for others: in the Ephesians hee requires that they pray,Ephes. 6.18. 1. at all times: 2. with all manner of Prayers: 3. in the spirit: 4. with watching: 5. with perseuerance: 6. With spirituall importunitie: and lastly, for all Saints: [Page 22] And in Timothy he requires that they pray;1 Tim. 2.8. 1. euery where; 2. with pure hands; 3. without wrath; 4. without doubting.

Alwaies.] To pray alwaies, is to consecrate euery day and night to God by Prayer: and besides, to pray vpon all occasions, with lifting vp our harts vnto God; or by vsing short prayers, which they haue beene wont to call Eiaculations. Neither was it the dutie of Paul onely, to pray alwaies, that is, to keepe a set order of Prayers; but it is our dutie also to set apart time euery day,Reasons to warrant pray­ing euery day. euening and morning, to pray vnto God our selues, and our house­holds. And because these exercises of Religion are by the most wholy neg­lected, and in roome of it, vile prophanenesse staines mens houses, I will here set downe, by the way, some few reasons to warrant a daily set course 1 of praying.Math. 6.11. First, our Sauiour CHRIST teacheth vs to pray for the bread of the day, euery day: as God will not promise vs bread for a weeke, a month, a yeere; so neither will God accept of a prayer for the necessities of a weeke, month or yeere before hand, but will haue vs to make as much conscience to 2 pray daily, as we haue sense of daily wants. Secondly, we are commanded to pray continually: 1 Thes. 5.17. now, what sense can be probably giuen of these words, if that a daily set course of prayer bee not included. Thirdly, the Saints 3 prayed euery day, an auncient practise some thousand of yeeres a goe; Da­uid prayed seauen times a day; and Daniell, three times a day. Let wicked and prophane people say, what needes all this prayer; but let vs be assured, that as holinesse and grace growes in any, so are they more abundant in this worship of praier: the holiest men haue euer prayed most: for though they haue not most neede, yet they haue alwaies most sense of their owne needes 4 and others to. Fourthly, if our foode must bee euery day sanctified by the exercise of the Word and Prayer, then much more haue wee neede to sanctifie our selues,1 Tim 4.2. our housholds, our callings, and our labours by daily Prayer.

Lastly, Prayer is called Incense and Sacrifice. Now the Iewes held it an ab­homination 5 of desolation, Psal. 141.2. & 51.17. if the morning and euening Sacrifice were wanting: neither do wee lesse need to seeke daily the benefits of the attonement made by the sacrifice of Christ, and his intercession; then did the Iewes: and wee are euery way as much bound, as often to professe our faith in CHRIST slaine, as they did in Christ to be slaine.

And thus of the demonstratiue and vndeniable signes of the Apostles loue to the Colossians, as they are generally set downe in this Verse.

IN these words and the rest that follow to the 12. Ʋerse, hee doth particu­larly explicate the two signes of affection: first, he sets downe his Thankes­giuing to Verse 9. secondly, he prayes, Verse 9. to 12. In the Thankesgiuing hee giues thankes for their Graces in these words: secondly, for the meanes of grace in the rest of the words to the 9. Verse.

Their Graces are three; Faith, Loue and Hope.

1 Of Faith] In the handling of the Doctrine of Faith, I consider it: First, in the coherence,Diuers things concerning Faith, noted from the co­herence. Heb. 11.6. 2 Cor. 13.5. as it stands in the Text: Secondly, as it is in it selfe apart from that which went before or comes after. From the generall considera­tion of the Coherence I obserue, First, that wee can neuer be reconciled to God, or attaine the chiefe good without Faith, Without Faith it is impossible to please God. Therefore it is good for vs to proue our selues, whether we bee in the Faith, and to know whether Christ be in vs except we be reprobates.

Secondly, this Faith is not naturall: wee are not borne beleeuers, wee are 2 all concluded vnder sinne, and kept vnder the Law, and shut vp to Faith afterwards to be reuealed Gal. 3.22.23 It is the worke of God; yea, of the power of God 2 Thes. 1.11.: It is the gift of God Ephes. 2.8.: All men haue not Faith 2 Thes. 3.2.: It must be gotten with much striuing 1 Tim. 6.12.. As not by nature, so not by naturall meanes: and therfore we must seeke for bet­ter grounds, then I haue beene alwaies thus: neither will it auaile thee to shew thy education, ciuilitie, morall vertues, outward holinesse, &c.

Thirdly, whatsoeuer we gaine by the word of God, if wee gaine not Faith 3 and Loue, all is vaine; Knowledge is vaine, Zeale is vaine, &c. therefore it behooueth vs to gather in our thoughts, and to minde that one thing that is necessarie.

Lastly, though Nature deny strength to beare or power to giue this grace, 4 yet there is power in the word of God preached, to beget euen Faith as well as other Graces: Faith commeth by hearing, &c. Rom. 10.17.Rom. 10.17. and Gal. 3.2.5.Gal. 3.2.5. he saith, They receiued the Spirit, by the hearing of Faith preached, &c. Heare, and your soule shall liue. Esay 55.4.Esay 55 4.

Thus much of the Doctrines from the Coherence.

That the nature of this grace may appeare, the seuerall acceptations of the word, the sorts, obiects, parts and degrees of it must be considered. Faith is in Scriptures diuersly taken: sometimes it is giuen to GOD,The accepta­tions of the word Faith. and signifi­eth his faithfulnesse in his promises, as Rom. 3.3. Shall their vnbeliefe make the faith of God of none effect. And when it is giuen to man, it is taken: First, for Fidelitie, as it is a vertue in the second Table, Mat. 23.23. Secondly, some­times it is taken for the Doctrine of Faith, Rom. 12.6. According to the Ana­logie of Faith. Thirdly, sometimes for Profession of Religion; thus Elimas is charged to haue laboured to turne the Deputie from the Faith, Acts 13.8. Fourthly, sometimes for Christ himselfe, by a Metonymie, who is both the obiect and cause of Faith Gal. 3.25. Fiftly, for Knowledge only: thus the Di­uels are said to beleeue, Iames 2. Sixtly, for the gift of working Miracles: If I had all Faith, so as I could remoue mountaines, &c. 1 Corin. 13.3. Lastly, for that grace by which felicitie and the thiefe good is applied; and thus it is called the faith of Gods Elect, Tit. 1.2. and by Diuines, iustifying Faith.

Secondly, there are diuers sorts of Faith:The sorts of Faith. I will not speake of Faith gene­rall or speciall, infused, or acquired, formed and vnformed, but leaue them to the troublesome Schoole-men; onely I rest in the vsuall distribution which hath ground in Scripture: thus Faith is Historicall, Temporary, of Miracles, and iustifying.

First, Historicall Faith Historicall Faith. is to beleeue the doctrine of the word of GOD to be true: and therein is supernaturall; and differeth from all humane know­ledge whatsoeuer; neither is it in the power of Nature alone to perswade men that the Scriptures are Gods word, further then the remnants of Gods former image doe giue a glimpse of it, and is cleared by the spirit of generall il­lumination.

This Historicall Faith doth both vnderstand the Doctrine, and giue assent that it is true, yet doth not iustifie: and therefore their case is so much the more fearefull, that haue not so much as their ignorance any way redressed, nor gotten so much as any knowledge by the Word of God.

Secondly Temporary Faith Temporary Faith. goeth yet further: for, such as haue that Faith doe not onely get knowledge, and yeeld assent to the truth, but also professe the truth with some earnestnesse, not sticking at it, to giue their names in some more speciall manner then others, to a respect of Religion; yea, they reioyce inwardly in the doctrine of the Word: and lastly; bring forth some kinde of fruit, and amend some faults,Luke 8.13. Heb. 6.4.5. onely because the Word of GOD would haue them so to doe. Therefore is this Faith vnprofitable, because [Page 24] they neuer had the particular assurance of Gods fauour in forgiuenes of sins, nor will bee brought to dislike, much lesse to humble their soules for those speciall sinnes wherein they haue transgressed; but nourish some one particu­lar presumptuous sinne or sinnes, which raigning in them doth wholly en­grosse and take vp that inward worship which is due to God onely. And this is the Faith of our better sort of people.

Thirdly, Faith of Miracles Faith of Mi­racles. was that Faith by which many in the Primitiue Church were able to worke Miracles, and was of two sorts: eyther Faith to heale, or Faith to be healed: this Faith may bee in such as are reprobates, as Matth. 7. some shall say, Haue wee not cast out Deuils by thy name? to whom Christ shall answer, Depart, I know you not.

Fourthly, but that Faith in the enioying of which is comfort for euer­more is iustifying Faith. Iustifying Faith. The nature of this Faith will appeare if wee con­sider:

• The Obiects
• The Parts
• The Degrees

of it.

The obiects of Faith.First, of the Obiects: this Faith may be perceiued by that which it carri­eth the minde vnto, and from which it seeketh the comfort of the chiefe. good: and thus the obiect is three-fold.

• The Merits of Christ.
• The Promises of God.
• The Prouidence of God.

So that, wouldest thou trie thy Faith? consider then what it is that thou makest thy refuge, and the foundation of thy comfort. What is it that thou most laboured after? is it the assurance of Gods fauour, by the application of Christ? is it the distinct applying of such and such promises of life in Scripture? dost thou liue by thy Faith in the course of life? if so, thou hast met with the right Faith, without Christ it is not possible to attaine the chiefe good, neyther is it enough to beleeue that Christ dyed for sinners, &c. vn­lesse we labour in the day of our visitation, for the certaine and particular ap­prehension of the efficacie and merit of Christs righteousnesse, for the parti­cular assurance of Gods fauour in remitting such and such our transgressi­ons. And because it is not easie at all times to discerne by the working of the Spirit of Adoption, the imputation of righteousnesse from Christ, therefore hath the Lord discussed the cases of conscience so comfortably in Scripture, that if men examine themselues before the conditions of Gods promises, they may finde in diuers of them the cleare determining of their estate. Here may bee iustly taxed the grosse ouer-sight and securitie of many, (otherwise the deare Seruants of God) that are no better acquainted with the promises of life, vpon the truth of which depends their happinesse, and both present and future comfort. And lastly, by the same Faith, whereby the iust are saued, by the selfe same they liue in the course of life in this world: the ground of his Faith for his preseruation, is the prouidence of his God, whiles the men of this world wonderfully please themselues in sacrificing to their nets, ascri­bing in their affections, the stay of their maintenance, vnto their labour, friends, inheritance, &c.

The Parts of Faith.Secondly, that the nature of this Faith may yet bee further opened, the Parts of it must be considered. Faith is eyther in the minde, or in the heart; and by the change of both it may be discerned.

Faith in the minde.In the minde it shewes it selfe in two things: Knowledge, Iudgement.

There is something in the very illumination of the Vnderstanding of the Saints, which is of the nature of Faith. Hence it is that the Prophet Isay saith of Christ,Isay 53.11. By his knowledge he shall iustifie many: that is, make iust.

Iudgement is either of truth or of goodnesse.

Iudgement of truth, is, when we giue glory so farre forth to the way of life, and the meanes of Reconciliation, that our hearts being conuinced, our vnderstandings doe clearely resolue, that this is the way to bee happie, and no other.

Iudgement of goodnesse, is, when we doe not onely beleeue the Doctrine of happinesse to be true as before, but to be the onely good tidings our hearts can rest vpon.

Faith, as it shewes it selfe in the heart, stands in three things.Faith in the heart.

• Desires.
• Fiduce or Confidence.
• Perswasion, or Apprehension and application.

It may not be dissembled,Desire to be­leeue is of the nature of Faith. that there are in the world many definitions or descriptions of Faith, such as doe not comprehend in them that only thing which is the chiefe stay of thousands of the deare Seruants of God; and that is, Desires, which may not be denied to be of the nature of Faith, I expresse my meaning thus: that when a man or woman is so farre exercised in the spirituall seeking of the Lord his God, that he would be willing to part with the world, and all the things thereof, if he had them in his owne possession, so that by the Spirit and Promises of God he might be assured, that the sins of his former life, or such as presently doe burthen his Soule, were forgiuen him; and that hee might beleeue that God were now become his God in Christ: I would not doubt to pronounce that this person (thus prising re­mission of sinnes at this rate, that hee would sell all to buy this Pearle) did vndoubtedly beleeue, not onely because it is a truth (though a Paradoxe) that the Desire to beleeue is Faith: but also because our Sauiour Christ doth not doubt to affirme that they are blessed that hunger and thirst after righte­ousnesse, because they shall be satisfied. And, to him that is a thirst, Math. 5.6. Reuel. 21.6. Psal. 10.17. I will giue to drinke of the water of life freely. And Dauid doubteth not to say, The Lord hea­reth the desires of his poore.

Fiduce, or Confidence in the heart, is a part of Faith, and shewes it selfe in this, when the Soule resteth vpon Christ, and the Promises of God, as the only ground of all that happinesse which he must euer get vnto himselfe.

Perswasion, or an apprehending application is the last thing in Faith, and that in the beginnings of Faith is more in the power of the Spirit then in the sense and feeling of the conscience; yet herein it appeares, that though the Soule be tost with many temptations, and feares, and terrors, yet more or lesse, one time or other, they are much refreshed with a sweet ioy arising they know not how, from the very perswasion, that they belong to God in and for Christ.

So that if wee would try our Faith, we must examine what knowledge we haue gotten, what Iudgement of the way of life, what Desires wee haue of re­mission of sinnes, how our hearts are setled, and what it is that supports vs.

There are two Degrees of Faith, a weake Faith, and a strong Faith: The Degrees. [...]. a weake Faith is described before, for all the former parts of faith are found in the weakest Faith that is: a strong Faith hath in it a certaine and full assurance of Gods fauour in remission of sinnes, so as doubts and feares are stilled and ouer-come; and such was the Faith of Abraham, commended Rom. 4.18.19.20.21. and this faith may be attained vnto by all sorts of the seruants of God, if they liue and may vse the benefit of the ordinances of God; yet a grosse fault in the definition of Faith, as it is made by many, must be carefully shun­ned, and that is, that they make the Genus to be a full assurance which is one­ly proper to a strong Faith and is not vsually found in the weake Faith, and yet that Faith is such as doth iustifie for the present, and will saue for euer.

The Benefits come by faith.And that we may be affected with an holy desire after this necessary grace, two things are further to be considered.

• 1 The Benefits men might haue by Faith.
• 2 The wofull estate of those that want it.

The Benefits may be ordered into fiue rankes.

• 1 What Faith deliuereth vs from.
• 2 What it preserues vs against.
• 3 What the weakest Faith getteth.
• 4 What we might get if we laboured for a greater growth in Faith.
• 5 How it fits vs for heauen.

For the first: Faith doth deliuer vs;

1 First, from the darkenesse and blindnesse wee liued in before; Whosoeuer beleeueth in mee shall not abide in darkenesse. What Faith deliuereth vs from John 12.46. Isay 25.8. Wee no sooner by Faith taste of the Bread of life, but the vaile of ignorance, which naturally couereth all flesh, is torne and rent, as the Prophet Isay sheweth notably, Isay. 25.8.

Secondly, it deliuers vs from those wofull euills, which as so many ab­hominations, 2 doe defile both the Vnderstanding and Affections: Faith pu­rifieth the heart. Acts 15.9. No wonder though men bee continually surcharged with euill thoughts, and most vile affections, and strange euills within, seeing wee are so hardly gotten to set about the earnest labour after spirituall applicati­on of the merits and righteousnesse of Christ, which righteousnesse neuer can be imputed by Faith, but grace is infused by the Spirit of Sanctification at the same time. Neither is there any more clearer testimonie of the want of iustifying Faith, then the continuall preuailing of euill thoughts and af­fections.

3 Thirdly, it deliuers vs from the Law, not onely from the Ceremoniall Law, and other biggerly Rudiments, but also from the Morall Law in two things onely; first, from the Curse of it, which is wholy taken away by the imputation of Christs Passion: secondly, from the Rigour of it; so that, as it is commanded in the Gospell, it may not exact of Beleeuers an impossible perfection, but onely an Euangelicall and accepted vprightnes: wee are not now vnder the Law, Rom. 6. but vnder Grace, as the Apostle shewes in the Epistle to the Romanes and Galathians at large. And hence it is that the same Apostle saith, that the Law is not giuen vnto a righteous man, 1 Tim. 1.9. but vnto the lawlesse and disobe­dient, meaning that so long as we continue in our naturall estate, so long we haue this, as one part of our miseries, that wee are liable to the curses and impossible exactions of the most righteous Law, but from the time that we are effectually called, and gathered vnto CHRIST, wee are not vnder the Law in these two respects, which is an admirable mercy.

4 Fourthly, Faith deliuers vs from the power of the first death, being by Nature dead in sinnes and trespasses, Iohn 5.29. hauing no more sense of the things that belong vnto the Kingdome of Chtist,Ephes. 2.2. then a dead man in nature hath of the benefits of life. By the power of Faith eternall life is begunne here, which is called while we liue here, the life of Grace, and after death is stiled by the name of the life of Glory.

Iohn 3.16.Lastly, it deliuers men from eternall destruction, for Whosoeuer beleeueth in him, shall not perish.

Thus of the first sort of benefits.

Secondly, Faith hath a power to preserue vs, and, that in three things.

1 First, it preserues from many fearefull spirituall diseases in the soule: hence commeth that Metaphoricall speech of being sound or whole, Tit. 1.13. Heb. 10.39. or healthfull in the faith. Hence, that he saith, Wee follow Faith vnto the conseruation of the Soule. Heb. 10.39.

Secondly, it preserues vs against the vse of ill meanes: for, He that belee­ueth 2 maketh not hast. Herein is a speciall triall of Faith,Isay 28.16. and is a worthy te­stimonie of vprightnesse, when men can so rest vpon God, that they will not be entangled with those profits that either the time makes vnseasonable, as the Sabbath, or the meanes make sinfull, as deceipt, lying, &c. but can chear­fully beleeue, that the same God that now tries him with the occasions of profit in such time and manner, can giue him as much profit at a lawfull time, and by lawfull meanes. It is most difficult for an vnsanctified minde to for­beare either time or meanes when profit and pleasure intise.

Lastly, how miserable is our life here many times in respect of the temp­tations 3 with which Sathan doth fire vs?Ephes. 6.16. Now if there were in vs consciona­ble respect of certaine application of Gods fauour, there is a secret power in Faith, as a Sheild, not onely to keepe off, but extinguish the fiery darts of the Diuell. And the true reason why our life is continually assaulted, and why the world lieth vanquished vnder a thousand miseries, is onely be­cause men doe not labour for a particular assurance of GODS loue in Christ, which being once had, wee should soone see an happy victorie o­uer the World, Hell, and Death, in respect of the beginnings of many hea­uenly contentments.

In the third place we are to consider the benefits which the weakest Faith 3 obtaineth: and they are especially sixe.

First, it iustifies and giues vs a portion in the most meritorious intercession 1 of Christ at the right hand of God; it is no sooner had but it makes the sin­ner iust before God: this is euery where proued.

Secondly, it gathereth men into the familie of Abraham, Gal. 3.7.9. and that as Sonnes 2 yea, the least Faith makes a man blessed with faithfull Abraham, so that if Abrahams case were happy, then is euery Childe of God so.

Thirdly, it makes men not onely the Sonnes of Abraham, but the Sonnes: 3 of God also by Adoption. As many as receiued him, Iohn 1.12. to them hee gaue power to bee the Sonnes of God, euen to them that beleeue in his name.

Fourthly, by Faith the Sonne of God, by an vnutterable presence, doth 4 dwell in the hearts of the Sonnes of men. Ephes. 3.16.Epes. 3.16.

Fiftly, the meanest Faith, that is a true Faith, doth euer come attended 5 with many holy Graces: and therefore to dispute of Faith, Acts 24.25. is to dispute of Temperance, Righteousnesse, &c. Acts 24.25.

Lastly, Faith according to the measure of it, is the foundation of all the 6 hope that makes men happy:Heb. 11.1. therefore it is called the ground of the things which are hoped for, and the euidence of things not seene.

Fourthly, if men would labour for the increase of Faith, and once get a 4 certaintie concerning Gods fauour, they might enioy many blessings more then they doe, euen in this life.

First, it might be vnto vs according to our faith: what greater indulgence can 1 be desired from God?Math. 9.29.

Secondly, men might liue by their Faith, that is, they might haue from 2 their Faith continually arguments both of comfort and direction,Heb. 2.5. euen in their carriage about the things of this life.

Thirdly, we might haue the sense of peace with God, accesse vnto Grace, 3 wherein we might stand,Rom. 5.1.2.3.4.5. and be filled with ioy in the hope of the glory of God to be reuealed; yea, to be made able to hold vp their heads, & reioice in afflictions, &c. 4

Fourthly,2 Tim. 3:15. there is a power in Faith to put such life into the sacred Scrip­tures, that they would be able to make vs wise, euen to saluation. 5

Fiftly, how hard a thing it is for the Creature to haue accesse vnto the Creator with any boldnesse or confidence, the lamentable experience of the world shewes; insomuch that the Apostle saith, wee are naturally without God [Page 28] in the world, Ephes. 3.12. able to minde any thing, and to effect any thing but God. But now this which is vnpossible to Nature, is become possible to faith, as the Apostle shewes, Ephes. 3.12. And how vnspeakeable a mercy it is to haue a comfortable communion with God, and easie accesse for our prayers, the Saints may conceiue but not vtter.

6 Sixtly, by Faith wee might be able to ouercome the world; so as wee might easily contemne the glory of earthly things,1 Iohn 5.4. the Millions of euill examples and scandalls, the thousands of temptations, allurements, disswasiues, lets, and impediments, which the world casteth in our way, and with which wee are often entangled, insnared, and many times most shamefully vanquished, to the dishonour of God and our Religion: the wounding of our Profession and our Consciences, &c. If men had that power of Faith which the ordi­nances of God were able to giue; how might they astonish Epicures, Papists and Atheists, which now differ little from them?

7 Seuenthly, Faith would euen make our friendship and mutuall societie a thousand times more comfortable then now it is, as the APOSTLE inti­mates, Rom. 1.12.Rom. 1.12.

8 Eightly, by Faith wee might worke righteousnesse, and attaine to innocen­cie of life,Heb. 11.33.34. wee might receiue the Promises, with all those sweet comforts con­tained in them, which are matters of as great wonder, as to subdue Kingdomes, to stop the mouthes of Lyons, &c.

9 Ninthly, Faith would make vs to contemne the pleasures of sinne, and account affliction with Gods people better then perfection of pleasure for a season, Heb: 11:25. as it is ob­serued in Moses, Hebr. 11. whereas now euery base delight is able to capti­uate our affections, and we haue scarse strength to stand against one temp­tation.

10 Tenthly, Faith by continuance in the Word of God, would make vs free, euen Gods spirituall free-men, Iohn 8.32. so as wee should clearely see that no naturall Prentise or Bond-slaue could finde so much ease and benefit by his release, as we might by Faith.

11 Lastly, we might haue the cleare apprehension of the remission of all our sinnes past, as is manifest, Rom. 3.25. Acts 10.43. onely for sinnes to come, God giues no acquittance before there bee a debt, and the discharge sued out.

5 And as Faith furnisheth, or would furnish men with these wonderfull be­nefits in this life, so it prouideth an assurance of an immortall inheritance in heauen for all eternitie, as these places shew, Acts 26.18. Iohn 6.47. 1. Pet. 1.9. 2. Thes. 1.10. with many other.

Thus much of the benefits by Faith.

Quest. Obiect. Oh, but what if men doe not beleeue? Ans. First, I might answere that it is yet a comfort, that though thousands neglect Faith, yet their vnbeliefe cannot make the faith of God of none effect: Ans. The miseries of such as haue not faith. Rom. 3.3. though the whole world contemne the doctrine of Faith, and please themselues in their spirituall securitie, yet God knowes how to shew mercy to his seruants that desire to beleeue in him and feare before him.

2 Secondly, I read in S. Marke that CHRIST maruailed at their vnbeliefe; and iustly:Marke 6.6. they were affected with his doctrine, it was confirmed by mira­cles, and yet they beleeued not: we miserable men are a wonderment to God, Christ, and Angels, and an astonishment to Heauen and Earth for our incre­dible incredulity.

3 Thirdly, I read in S. Mathew, that hee did not great workes there for their vn­beliefe sake. Math. 13.58. Surely we are iustly debarred the benefit and comfort of many of the workes of God, which might discouer the glory of his goodnesse to vs, onely because of our vnbeliefe.

Fourthly, if the Iewes were cut off for their vnbeliefe, being naturall branches, 4 and such as God had reason to fauour as much as any people vnder the Sunne, how fearefull then is the case of many of vs,Rom. 11.20. that can haue no other standing then by Faith.

Fiftly, Nothing is pure to the vnbeleeuing. 5

Sixtly, If we beleeue not we cannot be established. Titus 1.15.

Seuenthly, if men refuse to beleeue when they haue the meanes of Faith, 6 their sentence is already gone out, He that beleeueth not is condemned already. Isay 7:9.

Eightly, It is a matter of ease and profit, and pleasure, to liue in sinne, 7 John 3.18. especially some sinnes: but what is it to die in them? Except that yee beleeue 8 that I am hee, yee shall die in your sinnes. Iohn 8:24.

Ninthly, consider the contrary to the benefits before; if we get not faith, 9 we abide in darkenesse, we are vnder the rigour and curse of the Law, subiect to the dominion of heart pollutions, dead in sinne, full of spirituall diseases, hasting to euill meanes, pierced through with fierce temptations, wicked in Gods account, not iustified, neither the Seede of Abraham nor of GOD, without Christ, without hope of immortall blisse, without peace with God, comfort in afflictions, without Grace, without communion with God. The Scriptures (while we are in this estate) are but as a dead Letter, wee are easily ouercome of the World, vnconstant in friendship, without the Co­uenant of Promise, entangled with euery pleasure and baite, and as Bond­slaues, abiding in the guilt and power of sinnes past.

Lastly, how fearefull are those threatnings, Marke 16.16. Reuel. 21.8. Heb. 3.12.

There remaine yet foure things to be considered:The incou­ragements to beleeue.

• 1 The Incouragements to beleeue.
• 2 The Lets of Faith.
• 3 How Faith may be knowne.
• 4 How farre short the Faith of the common Protestant is.

For the first: we haue many incouragements to beleeue:

First, because wee haue a Sauiour, in respect of merit, both in suffering 1 and dying, able to deliuer vs, his Redemption being both precious and plentifull.

Secondly, hee is ready to make Intercession for vs, at the right hand of God, 2 when we set our selues in any measure to seeke Gods fauour.

Thirdly, wee haue certaine and sure ordinances, vnto which if wee seeke 3 we may finde.

Fourthly, what greater ioy to Angells or Saints, then the comming home 4 of the lost Sheepe? none greater in the house of the Father, then the Pro­digall Sonne returned.

Fiftly, there is no difficulty so great either in respect of sinne, or the 5 meanes, &c. but it hath beene ouercome by euery one of the Saints, to shew that we may be cured and get Faith.

Sixtly,Esay 55.1. Iohn 3.16. God maketh a generall Proclamation without exception of any 6 in particular that will beleeue, but he may be saued.

Seauenthly, Christ himselfe most graciously inuites men. 7

Obiect. Oh, but he doth not call mee. Answ. He cals all,Mat: 11.28.29.30. Reuel. 3.18. Iohn 7.37. Obiect. Solut. Obiect. Solut. Obiect. therefore he ex­cepteth not thee: but least men should encourage themselues in sinfulnes, he addeth a limitation, All that are weary and heauy laden. If we can once finde that sinne is the greatest burthen that euer our soules bare, and that once wee could come to be weary of them, we might haue comfort in Christ.

Obiect. Oh, but if I should take that course, I should lead a dumpish and Melancholy life. Ans. It is a false imputation cast vpon Religion and Christ, for the promise is, I will ease you.

Obiect. Oh, but to exercise such a communion with God and Christ, [Page 30] requires so many graces that I can neuer get them.Solut. Ans. Learne of mee, that I am lowly and meeke; as if he should say, Get this one grace which I my selfe haue laboured in; and thou maist continue in the case and comfort once had from Christ without interruption. If men still thinke this improbable, he wils them to put it to triall, and they should certainely finde rest to their Soules.

Obiect. 3. Solut. Obiect. Oh, but to be thus yoaked is a most irkesome and impossible ser­uitude Ans. This he reiects as most false, and saith, My yoake is easie, and my burthen light, both in respect of the power of the meanes, and the secret com­forts of God, able to support the Soule.

8 Eightly, we are commanded to beleeue, and therefore it is a heauy sinne to disobey.1 Iohn 3.23.

9 Ninthly, God doth beseech men to be reconciled. Wonder at this admira­ble Clemencie in our God.2. Cor. 5.20. Nay, then perish and that iustly, if so great and infinite goodnesse cannot perswade. These things should the rather af­fect, if we consider who it is, that proclaimeth, inuiteth, commandeth, be­seecheth; namely, GOD who is able to doe it, and speakes out of his Nature. If a couetous man should offer vs any great kindnesse, wee might doubt of performance, because it is contrarie to his nature; but it is not so with our God, his name is gracious, and his nature is to be faithfull in performance where he hath beene true in offer or promising.

Thus much of incouragements.

The lets of Faith. Lets in the Minister. Rom. 10.The hinderances of Faith follow to be considered of. The lets of Faith are sometimes in the Minister, sometimes in the People.

Ministers are guilty of the want of Faith in their Hearers: First, when they teach not at all, because Faith cannot be had without hearing. Secondly, if wee teach not Faith, and that plainely; if they intend not the chiefest part of their labours to informe men in the doctrine of Faith (vnder which is contained the whole doctrine of the Sinners conuersion with his God) though they informe manners both for Pietie and Righteousnesse, and busie themselues in other contemplatiue Diuinitie, yet haue they not answe­red their Calling, but are wofull hinderances of Faith in the hearers.

Lets in the People.Secondly, in the People Faith is letted three wayes:

• 1 By errors in their Iudgements.
• 2 By corrupt affections in the Heart.
• 3 By certaine things that befall their Conuersation.

There are fiue especiall Errors, with any of which whosoeuer is infected Faith is letted.

First, when men thinke they are bound to follow their Callings, and to mind their worldly imployments; and therfore cannot spend the time about thinking of Sermons,Luke 14.16. &c. Our Sauiour, Luke 14.16. in the Parable, showes, that though men giue Heauen faire words, yet they take not a course to get it: but what lets them? Is it Whoredome, Drunkennes, Idolatry, Murther, breach of Sabbath, &c. No such matter, but onely the abuse of lawfull pro­fit and pleasures. What more lawfull then a Farme? what more honourable of all pleasures then Marriage? onely obserue that the voluptuous person saith flatly, He cannot come: and the worldly man, I pray you haue me excused.

Obiect. Obiect. Oh, but I confesse, it were a great fault to leaue minding heauen­ly things, to get superfluity and more then needes, as Farme vpon Farme. But I want necessaries, if I had but sufficient my minde should not bee so taken vp,Solut. &c. Ans. Our Sauiour shewes that this is no sufficient excuse, by bringing in the man that had bought his fiue yoake of Oxen, then which what could be more needfull, seeing hee could not follow his Husbandrie without Oxen?

Secondly, a second Error letting Faith, is a close opinion of merit, which 2 stickes fast in our nature.

Thirdly, Faith is hindered, when the minde is fore-stalled with an opini­on, 3 Psal. 50. Esay 1. that an outward seruing of God will serue to bring them neere enough to God. If they heare Seruice and Sermons, and receiue the Sacraments &c. they haue done so much as they thinke is enough.

Fourthly, many therefore neuer labour to get Faith, because they thinke 4 it is impossible to take any such course, that they should get any assurance of the remission of their sinnes in this life, or if it be possible for others, yet it is not for them.

Lastly, others thinke it possible to be had, and it is good to bee humbled 5 so farre as to seeke it with teares and prayers; and they thinke they doe well that will not giue ouer, till they haue comfort that way, but yet they thinke all this adoe vnnecessary, and that they may be saued without it.

In the Heart Faith is letted fiue wayes.Lets in the heart.

First, when men nourish the secret euills of their hearts, both in thoughts and affections, and make not conscience to repent for them. An euill heart is alwaies an vnfaithfull heart;Heb. 3.12.13. therefore men are exhorted to take heede of being hardened through the deceitfulnesse of sinne.

Secondly, Wordlines is a great let of Faith, when men suffer their thoughts and affections to be continually taken vp with minding of things here be­low, though they cannot be charged with any great couetousnesse.

Thirdly, there is in mens affections an vnwillingnesse to part with worldly pleasures and delights, and they are loath to loose their credit with their car­nall friends, which they say they must doe if they take this course.

Fourthly, the world is full of common hope and presumption of Gods mercy: men say, God is mercifull, when they haue neither comfort from the Pro­mises of God, nor ground of assurance, nor witnesse of the spirit of adoption.

Fiftly, Faith is letted, and men are kept from vsing the meanes to get Faith, and to seeke God while hee may be found, onely through a feare least if they should examine themselues, and search whether they had a true faith or not, they should finde they had none, and then they should be troubled, and driuen into Melancholy despaire, &c.

Lastly,Lets in con­uersation. there are some things in mens carriage which greatly let and hin­der Faith.

First, a prophane contempt of the word of God, either men will not heare, or 1 but by starts, or they attend not, or not apply it to themselues, or not me­ditate of the doctrine afterwards, or not labour for the power of it in pra­ctise, &c.

Secondly, the example of the multitude hinders muchMath. 7.13.14. Luke 13.23.24, especially the ex­ample 2 of wise men and great men in the worldJohn 7.45. to 50..

Thirdly, some when they go about the duties of mortification and Faith, they are turned off before they get Faith; either because they finde hard­nesse of heart, or are ouer charged with temptations or doubts of audience and acceptance, and that God will neuer looke after such broken desires, &c. 3 or else because they haue not comfort presently, they grow desperate and say they shall haue none at all, or else are vanquished with thoughts of Atheisme iniected, which many times preuailes so strongly, that they can hardly bee recouered againe to any care to labour for Faith, till either bitter crosses or feare of Death or Hell awaken them.

Lastly, Closenesse is a great cause of want of Faith, when people will not discouer their doubts and feares, especially to their Pastors being wise and mercifull, and yet know not what to doe, and cannot get information from publike hearing. Here may be taken vp a iust complaint of the strangenesse [Page 32] betweene the Shepheards and the Flockes: the one thinking hee hath done enough if he preach to them, and the other if they heare him.

There remaines two Vses of this Doctrine of Faith.

Ʋses.First, seeing there are diuers sorts of Faith, and that many benefits may be had by a true Faith, and seeing that on the other side, there are wofull ef­fects of the want of Faith, &c. It should teach vs to try whether wee haue Faith or no: and that this may be knowne, we must vnderstand;

First, that before Faith can be wrought, the heart must bee mollified by afflictions,The signes of Faith. by the continuall dropping of the word of God, by the know­ledge of our miserie, by Legall feare, or lastly, by terrors from God.

Secondly, before Faith can appeare, Repentance will shew it selfe, and that especially in two things:

First in godly Sorrow for sinne past.

Secondly, in the change of the thoughts, affections and life.

As for godly Sorrow, it may not be denied, but that it may be without ter­rours in some, but neuer so easie in any, but these three things are true: 1. That they grieue because they cannot grieue. 2. They hate their speciall sinnes. 3. They reforme both inwardly and outwardly.

Thirdly, Faith, after the softning of the heart and Repentance, shewes it selfe in sixe things: First, in an honourable opinion ready to belieue all the word of God, though it make neuer so much against our pleasure or profit. Se­condly, by the Combate betweene the flesh and spirit. Thirdly, by the holy Desires after remission of sinnes, and holinesse of life, witnessed by constant Prayers, and diligent Vse of the meanes. Fourthly, by a fixed Resolution, re­posed vpon the way of God, though they finde not comfort presently. Fift­ly, by the forsaking of the world, and pleasures of sinneHeb: 11:25.. Lastly, by the purging out of the euills of the thoughts and affectionsMath: 5.7. Acts 15.9.. As for Ioy, Peace, Thankefulnesse, Admiration, Loue, and desire to conuert others, &c. they belong to Faith growne, not so apparantly to Faith begunne.

Vse. 2 Lastly, here might iustly be taxed the defects and wants that are found in the common Protestant.The defects of the com­mon Prote­stants Faith. The Faith of the Protestant at large, is faultie: First, because hee knowes no time of spirituall birth, and yet he can tell to a day when he was borne in nature. Secondly, they seeke not vnto the meanes spirituall to get Faith. Thirdly, they rest in other things in stead of Faith, as Knowledge, Hope, &c. Fourthly, their Faith is commonly either Historicall or Temporarie; for either it is enough to beleeue that Christ died for sin­ners, or else if they beleeue the Articles of the Creede to be true, and bee no Papists, but sound in the matter of Iustification, and receiue the Sacrament, especially when they are sicke, all is well, or if they beleeue the word of God to be true, or especially if they can be willing to heare Sermons, &c. Fiftly, they regard not Gods promises to apply them, nor to liue by Faith, they hold both to be absurd. Sixtly, they want the iudgement that Diuines call the iudgement of goodnesse. Lastly, they doe not beleeue that application is of the nature of Faith.

Heard of.] In that their graces are heard of, and by seuerall relation the fame of them is spread, foure things may be obserued.

Obser. 1 1 It is hard to haue any sauing grace, but it will bee perceiued and obser­ued,Grace will be heard of, and obserued, if it be true Grace. and that for diuers causes:

First, Grace cannot be without fruit externall, and by their fruite yee shall know them.

Secondly, God doth not ordinarily giue sauing Grace, but it is gotten in or after some great affliction. A man may get much generall knowledge, and goe farre in a temporary Faith, without any great paine or perplexitie, but the paines of trauaile do vsually accompany the birth of any sauing Grace. [Page 33] Neyther is there any such hearkening after a childe borne in nature, as there is after an afflicted conscience now ready to bee deliuered of any eternall Grace.

Thirdly, Grace cannot be receiued but it workes a great change and alte­ration Vse. 3 of disposition and practise, of affection and carriage, it will worke an alteration generall, inward and outward. Now all this stirre in reforming is lyable to obseruation.

Fourthly, the Diuell vsually lieth still whiles men please themselues with Obser. 4 the effects of Historicall and Temporary Faith, because they feed presumption; but so soone as Iustifying Faith is got in the least measure, and workes by pu­rifying both the heart and life from beloued sinnes (though it worke neuer so weakely) he bestirres himselfe and his agents by carnall counsell, tempta­tions, reproches, slanders, difficulties, and a thousand deuises, to make this birth painefull, and if it were possible, abortiue: the Flesh boyles, the Diuell darts fire by iniection, the World hatefully pursues and wonders at the sud­daine restraint and retyring, if Men runne not into the same excesse of riot. Iohn 16. 1 Pet. 4.4. Esay 59.15. Hee that restraineth himselfe from euill maketh himselfe a prey.

Lastly, the Graces of God are like Lampes on a hill in a darke night, and Obser. 5 like shining Pearles, and therefore cannot be hid.

Ʋse is, first, for confutation of their resolution that will serue God,Ʋses. but it must be secretly; they will be sincere, but they like not to doe it so as euery body may note them; they will goe to heauen, but for ease, it must bee in a fether-bed, and for closenesse it must be out of their Closets:Indiscretion not the cause of the reproa­ches and trou­bles of true Christians. these men meane to steale their passages; and these kinde of people commonly thinke, that the true cause why others are so talked of, is, their indiscretion, and rash and needlesse thrusting out of themselues into obseruation; but in the whole businesse they deceiue themselues: for it is not possible to be friends with God and the World; to haue God, his Word, People, and Spirit, to witnesse to vs, and to haue the World to praise and applaud vs. And for In­discretion, it is a preiudice let fall by the Diuell, and taken vp by carnall men without considering that reproachfull obseruation hath beene the lot of the wisest and holiest Saints that euer liued; yea the portion of the Prince of the Saints. Secondly, it may be an especiall comfort to all the Seruants of God, that finde their names encountred with strange reports, and the World so­dainely bent against them round about (when yet many times they rather finde purposes then practises of Grace) I say, they may gather comforts di­uersly: first, it is the portion of all Gods people: secondly, it is a signe they are now no more carnall persons; for, if they were of the world, the World would not thus hate his owne: thirdly, their praises are with the Saints,Iohn 7.7. and as now they taste of the cup of their affliction, so they shall reape the incom­parable priuiledges of their communion.

A Question in the second place may be propounded: and that is how their 2 Faith can be heard of? seeing it is an inward Grace,Quest. how it can so outwardly be knowne? Answ. Faith in it selfe hidden and secret,Ans. Faith makes it selfe knowne diuers waies. doth in people conuer­ted, make it selfe knowne by certaine demonstratiue effects of it, as by Con­fession in time of persecution, when the defence of the truth in any part of it is required; by constant Profession, notwithstanding the scornes and disgraces of the World; by Victorie ouer the World, when men retire themselues, and will not liue by example, contemne all earthly vanities, and vse the world as if they vsed it not; by their loue to the word of God more then their appointed food; by the reformation of their owne liues; by the exercise of Faith in their callings, not hasting to vse ill and vnlawfull meanes, not sacrificing to their owne nets; and lastly, by their loue to Gods people.

Seeing Grace and Fame are companions, wee may learne that the surest 3 [Page 34] way to get a good name,The surest way to get credit is to get Grace. Philip: 4:3. Math. 18. Psal. 15.4. Psal. 16.3. Prou. 19.1. is to get Grace: for then their names are written in Heauen: they are knowne of Angells, they are imprinted in the hearts of Gods people. A good man honoureth them that feare God: And Dauid saith, They are the onely excellent ones, and all his delight is in them: And of the same minde is Salomon, euen of the poore Childe of God, Prou. 19.1. Yea, they haue a name in the very conscience of wicked men, yea, their very enemies: which appeares in this, that they spend more thoughts about them then the greatest Potentate, and would gladly die their death; yea, a faithfull man is honoured when he seemes contemned. And on the other side, a wicked man is euer at the greatest in his owne eyes, and is not able to conceiue, that they that so much depend vpon him,A sinfull per­son is a shame­full person. and crouch to him, should contemne him, as certainly they doe: for euery sinfull person is a shamefull and vile person. Yea, so soueraigne and sure a meanes is Grace for the attayning of a good name,Esay 25.8. that it causeth the staines and blemishes of former infamous sinnes to be blotted out. When God takes away sinne in the Soule, hee will take away rebuke from the name. And this, God (that hath the hearts of all men in his hands) workes both wonderfully and secretly. Who doth not honour Dauid, Peter, Magdalene, and Paul, notwithstanding their great sinnes and faults?

4 The last thing here to be inquired after is, whether it be not Vaine-glory to seeke fame and estimation,It is not al­waies vaine-glory to seeke fame. Eccles. Math. 5. Phil. 2. Foure things make glory vaine. and to be heard of amongst men. Ans. It is not simply a sinne to seeke an honest report amongst men; let them contemne their names that meane to bee allowed to liue in presumptuous sinne: A good name is better then riches. And Christ commandeth that our light should shine that men might see our good works. And the Apostle wils them to hold forth the light of the word of truth in the middest of a crooked and froward generation. But glory is then vaine, first, when it is sought in vaine things: secondly, when men seeke praise for the shew of that that is not: thirdly, when they make it the chiefe end of their actions: fourthly, when it makes men proude and vicious: otherwise it is an honest ioy that comes of a good name, and a rea­son to beare many crosses in other things patiently, where men may support themselues with this comfort of a good Name.

HItherto of Faith, by which wee embrace CHRIST, the head. Now it remaines that I entreate of Loue, by which we embrace the SAINTS, the members. By the one wee are ioyned to Christ, by the other to the mem­bers of Christ.

Iohn 3.17.Loue is either in God, or in man: In God it is an Attribute: in man an Affection, or a quality in the affection.

Loue is a vice three waies.Loue, in man, is either a vice or a grace. It is a vice, when it is set vpon a wrong obiect, or is disordered, and that three wayes; first, when wee loue 1 things vnlawfull as Sinne; secondly, when wee loue things lawfull, but too 2 much, as the World; thirdly, when Loue is turned into Lust, and so is the 3 mother of Fornication, Adultery, Incest, and such like.

As Loue is a grace (for I omit bare naturall affections) It is onely in the Saints, and so they loue, first, God and Christ, as the fountaines of all Na­turall and Supernaturall blessings: secondly, they loue the meanes of com­munion with God and Christ, and thus they loue the word of God, Psalme 1.2. and thus they loue the second appearing of Christ. 2. Tim. 4.8. thirdly, they loue man, and so their loue is either to all men, to their enemies, or to the Saints. Of this last heere.

Concerning this loue to Gods children, if the coherence and the generall [Page 35] consideration of the words be obserued, seauen things may be noted; first,Concerning loue 7. things may be noted from the co­herence. that the loue to Gods children, is a grace supernaturall as well as faith; Hereby we know that we are translated from death to life, because wee loue the brethren. And againe, Let vs loue one another, for loue commeth of God, and euery one that loueth is borne of God. Hence it is called, The loue that God hath in vs. Yea it is Obseruat. 1 deriued from that precious loue wherewith God loue Christ.

Secondly, we must first be ioyned to Christ by faith,1 John 3.14. 1 Iohn 4.7. 1 Iohn 4.16. Iohn 17.26. before wee can get any sanctified affection to man; all humane affections in carnall men want their true comfort, profit, and constancie, because they are not seasoned by faith in God; till a man doe labour for his owne reconciliation with God, he Obseruat. 2 can neuer get a sound affection to Gods children, nor reape the heauenly priuiledges of communion with Saints.

Thirdly, to loue Gods children for any other respects, then because they Obseruat. 3 are Saints, is a meere Naturall affection, not a Spirituall grace; a wicked man may loue a childe of God, for his profit, pleasure or credit sake, for his company sake, or for his amiable qualities, in conuersing, and such like: but the right loue, is to loue them, as they are sanctified, as they are begotten of God, 1 Iohn 5.1. and for Spirituall respects, and thus hee that giueth a Disciple a cup of cold wa­ter, in the name of a Disciple, shall not loose his reward. Math. 10.41.42.

Fourthly, nothing can make more to the praise and credit of men then Obseruat. 4 faith and loue, the highest praise of a mans good estate is to bee able to shew that he beleeueth his owne reconciliation with God, and that he loueth Gods children; He doth not say he was glad at heart when he heard of their riches, honours, &c. But when hee heard of their loue to the Saints, and their faith in Christ.1 Thessal. 3.6 The good tydings of the faith and loue in the Thessalonians was a great consolation to Paul in his affliction, and all his necessities. No better newes can be brought him, and therefore hee prayes the Lord to increase them, not in riches and the pleasures of this life, but to make them abound in loue one to another.

Fiftly, whosoeuer doth actually beleeue, doth actually loue, they are in­separable Obseruat. 5 companions; Faith worketh by loue: Galat. 5.6. Ephes. 6.23. 1 Tim. 1.14. Hence he wisheth the people not barely loue, but loue with faith: so as commonly they are together in the same degrees also: If no faith, no loue; if a shew of faith, but a shew of loue, if a purpose of faith, but a purpose of loue, if a weake faith, a weake loue; if an interrupted faith, an interrupted loue; if often at oddes with God, of­ten at iarres with men, they are begotten by the same seede, giuen by the same God, receiued by the same Saints, and lodged in the same heart.

Sixtly, there is no hope of heauen, if no loue to the brethren; Hee that Obseruat. 6 saith he is in the light, and hateth his brother, is in darkenesse vntill this time. And,1 Iohn 2.9.10. 1 Iohn 3.16. Whosoeuer hateth his brother, is a man-slayer: And we know that no man-slayer hath eternall life.

Seuenthly and lastly, he that loues one Saint truely, loues any Saint; and Obseruat. 7 therefore the Apostle in the praise of their loue commendeth it, for that it was towards all the Saints: to haue Gods children in respect of persons, is not to respect them at all aright; he that cannot loue grace any where, loues not any for grace.

The vses of all these obseruations briefly follow; first, heere is reproofe,Ʋses. and that first of such wicked wretches as can loue any but the Saints; these are in a wofull and damnable case, whatsoeuer their estate be in the world; second­ly, of such as allow themselues liberty to hold Gods children in suspence, they do not hate them,1 Iohn 5.1. but yet they will be better aduised before they be too for­wards to ioyne themselues with them: But let these be assured, that till they be loued, God will not beloued.

Secondly, heere we may make triall by our Loue to Gods children, both [Page 36] of our faith and hope; as also of our loue to God; and lastly, the manner of our affection viz. for what wee loue other. For naturall affection hath his naturall rewards: Lastly, the doctrine of loue is a comfort two waies, first, if thou beginne to loue Gods children, it is a comfortable signe thou art not without loue to God, and faith in Christ: secondly, it is a comfort against slanders, reproches, and molestations from wicked men; thou hast as much credit with them as God: if they loued God, they would loue thee. It is a great comfort when a mans enemies be enemies to Religion,Note. sinceritie, and holinesse of life.

Thus farre of loue in generall; In particular I propound foure things to be further considered: first, the nature of this grace: secondly, the reasons to perswade vs to the conscionable exercise of it; thirdly, the helps to fur­ther vs: and lastly, what defects are in the loue the world commonly boasteth of.

1 For the first, that the Nature of this sacred grace may bee the better con­ceiued, two things would be weighed; first, what things ought to be found in our loue;What things ought to be in our loue. Seauen things ought to be shevved in our loue. Rom. 12.15. secondly, in what manner loue is to be expressed.

And for the former of these two, true Christian loue hath in it these seuen graces or duties: first, Vprightnesse in our owne things, both in respect of Right and Truth: secondly, Peaceablenes in the quiet order of our conuer­sation: thirdly, Curtesie in needefull and louing complements: fourthly, Tendernes in the things that befall others, so as wee can reioyce for them as for our selues: fiftly, Liberalitie: sixtly, Society: seuenthly, Clemencie: Con­cerning these three last duties or branches of Loue, it will bee expedient to adde something for further explication of them.

Liberalitie Liberalitie is required, and it standeth of two maine branches; first, Hospi­talitie, and then the workes of mercy, Hospitalitie is required in these places, Rom. 12.13.Wicked hos­pitalitie. 1. Tim. 3.2. 1. Pet. 4.9. Heb. 13.2. But this dutie stands not in the entertainment of drunkards, and vicious persons, or in keeping open house for gaming and such lewd sports and disorders, or in feasting of car­nall men: for this is so farre from being the praise of great men, as it is a most shamefull abuse, and one of the crying sinnes of a Land, able to pull downe the curse of God vpon such houses,True hospita­litie. and such house-keeping; but Hospitali­tie stands in the kinde entertainment of strangers that are in want, Heb. 13.2. and in welcomming of the poore, that are in distresses: and lastly, in the friendly, and Christian, and mutuall exercise of Loue, in inuiting of Gods children to our houses or tables.

Workes of mercyWorkes of mercy. are the second branch, and those are required of vs as the needfull duties of our Loue: and these workes are either in temporall things, and so are Almes-deedes; or in spirituall things. Loue must shew it selfe in Almes-deedes, Rom. 12.13. Leuit. 25.26. Luke 6.35. that is, in distributing to the necessities of the Saints: in re­lieuing those that are impouerished and fallen into decay, by giuing or lending, though they should not be paide againe, vpon the hope of a reward in hea­uen;1 Cor. 8.3.8. and this to be done both to our power and without compulsion, for that will shew the naturalnesse of our Loue. Thus being ready to distribute and communicate, 1 Tim. 6.18.19 men may lay vp in store for themselues a good foundation against the time to come: and that that is well giuen will be a greater helpe in time of need, then that that is spared and kept.

Spirituall mercie.There are workes of mercy also in spirituall compassion ouer the soules of men: and thus the poore may be mercifull to the rich, to wit, in labouring to winne them to religion and sinceritie, in praying, admonition, incourage­ments, and such like needfull duties: and these are the best workes of mercy that we can doe for others, whom we loue or pittie.

Societie.Thus of Liberality, another thing required vnto the exercise of Christian [Page 37] Loue, is Societie: It is not enough to wish well to the Saints, or salute them kindely, or relieue them according to their occasions, but we must conuerse louingly and daily with them, make them our delight, company with them, and in all the mutuall duties of fellowship in the Gospell to sol [...]ce them, and our selues with them: This is that that Peter requires, [...]. 1 Pet. 2:17. Rom: 12:11. when hee chargeth that we should loue brotherly fellowship: we should not liue like Stoikes, without all society; nor like prophane men, in wicked society, but wee should both in­tertaine a brotherly fellowship, that is, society with th [...] brethren, and loue it too. This was their praise in the primitiue times;Acts 2.42. that they continued in the A­postles doctrine, and in fellowship and breaking of bread and prayers, making con­science, aswell of Christian society, as of hearing, praying, and receiuing the Sacraments.

The holy Apostle Saint Paul blesseth God for the Philippians, that they did not onely make conscience of receiuing the Gospell,Philip: 1:5. Phil. 2.1. but also of fellow­ship in the Gospell, and that from the very first beginning of their entrance in­to Religion. This was the comfort of their loue, and fellowshippe of the Spirit.

The last dutie of loue is Clemencie, and this stands in the right framing of ourselues in respect of others: and vnto the practise of clemencie, diuers things are required of vs.

First, to couer the faults of others, Loue couereth the multitude of sinnes: 1 Secondly, to auoyde the occasions of stirring the infirmities of others.1 Pet: 4:8. And heere we are bound to forbeare our libertie in indifferent things, rather than 2 we should offend our brother: If thy brother be grieued for thy meate, Genes. 13.18. Rom. 14.15. now walkest thou not charitably: It is to be obserued, that he saith, thy brother: for it mat­ters not for the cauells and reproaches of idolatrous and superstitious per­sons 3 that neuer regarded the sincerity of the Gospell: Thirdly,1 Cor. 13:7. to take things in the best part, Loue belieueth all things, it hopeth all things: Fourthly,Ephes: 4.16. in our 4 anger both to be short (Let not the Sunne go downe vpon your wrath) and al­so to be more grieued for their sinne with whom wee are angrie,Ephes: 4.16. then kindled against their persons; as it is said of our Sauiour,Marke 3.1. Hee looked round about vp­on them angerly, mourning for the hardnesse of their hearts: Fiftly, to appease 5 the anger of others; and that either by soft answeres; Pro: 15:1. 1 Cor: 6.7. Gen: 13.18:6. Mat: 17.25.26 Rom: 12:21. Ephes: 4:31. or by parting with our owne right; or by ouercomming euill with goodnesse.

Lastly, clemency stands in the forgiuing of trespasses done against vs; Be tender hearted, forgiuing one another, euen as God for Christ his sake forgaue you: So that vnto Christian loue, is requisite a peaceable, curteous and tender car­riage, hospitalitie and a liberall distributing to their wants, both in tempo­rall and spirituall things, a couering of their faults, auoiding of occasions of scandall, a louing composing of our selues in matters of wrong, and a daily and cheerefull association with them.

Thus farre of the gratious branches of Christian Loue. Now the man­ner how wee should loue Gods children, is to bee considered:Math: 19:19. & 22:39. Foure things in the manner of our loue. 1 Pet: 2.22. [...]. first in gene­rall, we should loue then as our selues: and therefore in all our dealings to doe as wee would bee done by: wee are to loue man in measure, viz as our selues, but God aboue measure. But to consider of the manner of our loue more specially, the particulars may bee referred to the foure heades mentioned 1 Pet. 2.22. First, wee must loue brotherly, that is, not as we loue our beasts, or as wee loue strangers, or as wee loue our enemies, but as wee would loue our dearest naturall brother, with all tendernesse and naturalnesse of our af­fection: Secondly, wee must loue without faining, without hypocrisie: [...]. Rom. 12.9. 1 Iohn 3.18. [...]. and this is explicated to bee not in word and tongue, but in deedes and in the truth: not onely, truely, for it cannot bee a true loue vnlesse it arise from a holy agreement in the truth: Thirdly, it must bee with a pure heart, and then [Page 38] we loue with a pure heart, first, when our affection is grounded vpon know­ledge and iudgement: Phil. 1.9. secondly, when it is expressed in a Spirit of meekenesse: Thirdly, when it is free from wrath or aptnesse to be offended, from enuie, from pride,1 Corinth. 4 21. and swelling and boasting, from selfe loue, when men seeke not their owne things,1 Cor. 13.4.5. and from euill suspitions: Fourthly, when it is exercised in holy things,1 Cor. 13.6. so as no affection can make vs reioyce in the wickednesse of them we loue: Fiftly, when it is manifested in long-suffering, and all-suffering, when we beleeue; 1 Corinth. 13.7. all things, and hope all things.

[...]:Lastly, wee must loue feruently: and this hath in it Speedinesse, Prou. 3.28. Dili­gence 1 Thes. 1 13., (called Labour in loue Heb. 6.10.) Cheerefulnesse 2 Cor. 9.17., Earnestnesse and heate of affection (and this is to follow after Loue Galat 5.13. 1 Thessal. 3.12., and to the end it is without in­terruptionEphes. 5.2.3. Motiues. Math. 24..

Now, because these are the last daies, wherein the most haue no Chri­stian Loue at all, and many haue lost the affection they had; so as their Loue is growne colde, and the most euen of the children of GOD in all places are exceedingly wanting to their owne comfort and spirituall con­tent, in the neglect of the duties of Loue one to another, but especially in the duties of a holy fellowship, and mutuall societie in the GOSPELL, and the rules of Clemencie: and that men might bee kindled with some sparkes of desire to redeeme the time, and gaine the comforts they haue lost, and seeke the blessings of GOD in a holy Societie, I haue thought good in the second place to propound out of the Scriptures Motiues, as they lie heere and there scattered in the holy Writings, to incite and perswade all sorts of men, especially Professours, to a more conscionable respect of this mutuall loue.

From exam­ple.The first Motiue may be taken from Example, and that both of God and CHRIST; God made his infinite Loue apparant to vs in that hee sent his onely begotten Sonne into the world, that wee might beleeue in him, and hee might bee a reconciliation for our sinnes, 1 Ioh. 4.9.10.11. and therefore ought wee to loue one an­other, yea so to loue one another. Shall the most high GOD fasten his loue vpon vs, that are so many thousand degrees below him; and shall not wee loue them that are our equalls, both in Creation and Regeneration? Shall the Lord be contented to respect with an appearing loue, and shall we thinke it enough to carry good affections to our brethren, without manifestati­on of the outward signes and pledges of it? Was there nothing so deare vn­to GOD as his Sonne, and did hee giue vs his Sonne also to assure vs of his loue; and shall the loue of the Saints be euer by vs any more accounted a burthensome and costly loue! Hath God sent his Sonne, out of heauen in­to the world, and shall we stie our selues vp, and not daily runne into the company of the members of CHRIST? Was CHRIST sent that wee might haue the life of Grace in holy and heauenly and mysticall vnion, and shall not wee as fellow-members in all the duties of a Christian societie stirre vp, nourish, and increase that life so giuen?

Note.As Sinceritie is the life of Religion, so Society is the life of Sinceritie. Was Christ giuen a reconciliation for our sinnes, and shall not wee striue to ouercome one another in the religious temper of our affections, and the free and wil­ling couering or forgiuing of trespasses and wrongs? Our Head, our Sa­uiour, our Lord, our Prophet, our Priest, our King (that wee might per­ceiue his loue) laid downe his life for vs; 1 Ioh. 3.16. and should not wee imitate so in­comparable an example, though it were to lay downe our liues one for ano­ther?

From Com­mandement.The second Motiue is, from Commandement: it is not a thing arbitrarie for vs to loue our brethren as is before expressed. Curtesie, peaceablenes, libera­litie, society and clemency, are not things we may shew, or not shew, at our [Page 39] pleasures, but they are necessarie; such as if they be wanting, a sin is commit­ted, nay grieuous sins, euen against the commandement of Christ, Ioh. 13.Iohn 13.34. As I said to the Iewes, whither I go can ye not come, so to you also I say now, a new com­mandement giue I you, that ye loue one another, euen as I loued you. Hee shewes here, that whereas they might be grieued that they should loose Christs bo­dily presence, he had appointed them a course for their solace, and that was instead of Christ, as fellow-members in Christs absence in the world, to striue by all meanes to delight themselues in louing society one with another. And this Commandement he calls a new Commandement, not in respect of the matter of the duty; for that was alwaies required, but in respect of the forme of obseruing it; for the old generall rule was, That thou shouldest loue thy neigh­bour as thy selfe: but now that forme (as I haue loued you) hath in it somthing that is more expresse, and for the incomparable sufficiencie of the president, is matchlesse, and more full of incitations to fire affection. Againe, the per­son that giues it, and the time, is to be considered: I now giue this commande­ment. Men are vsed, that haue any sparks of good nature in them, to remem­ber, and carefully to obserue the last words of their dying friends, especi­ally if they charge not many things. Why, these are the last words of Christ, the night before his death; euen this one thing hee doth especially charge vpon vs: Namely, while we abide in this flesh, and are hated of this world, and want those glorious refreshings would come by the presence of Christ, to vnite our serues in a holy bond of peace and loue, to be kept and strengthned by mutuall indeauors in the performance of all the duties of holy affection,Iohn 16.12. & that till Christ shall gather vs vnto the glory that he hath with the Father.

The third Motiue may be taken from the benefites that may be gotten by loue: and these are diuers.

First, there is much comfort in loue: the Lord doth vsually and graciously 3 water the society, conferences,From profit. Philip. 2.1. prayers and other duties performed mutu­ally by the Saints, with the deaws of many sweet and glorious refreshings, by which they are daily excited, inflamed, and incouraged to a holy conten­tation in godlinesse.

Secondly, Loue is the fulfilling of the Law: not onely all the duties belong­ing 2 to humane societies (of which he there intreates) are comprehended vn­der loue, as by that great band that tyeth all estates and degrees; but also,Rom. 13.10. How Loue is the fulfilling of the Law. is the fulfilling of the Law by effect; in that, first it causeth astinence from do­ing euill to our neighbour: Secondly, it causeth men to make conscience of fulfilling the Law, and that which is there generally spoken if it be appli­ed to the loue of the Saints may haue his speciall truth in this, that there is nothing in outward things doth more fire the heart of a man to the loue of, and labour after a godly life, then a daily louing societie with Gods chil­dren, in whom we see godlinesse, euen in an experimentall knowledge, not layd before vs in precept, but described vnto vs in practise, with the rewards and fruits of it. Yea loue may be said to be the filling vp of the Law, [...]. as the word seemeth to import in this, that it clotheth the duties of the Law, with the glory of a due manner, and seateth them vpon their due subiects, with the vn­wearied labours of constant well-doing.

Thirdly, the due performance, and daily exercise of the mutuall duties of 3 loue, would be a great testimonie and witnesse vnto vs for the satisfying of our consciences in the knowledge of such great things, as otherwise are ex­ceeding hard to be knowne, as first it is not euery bodies case to haue the Spirit of grace, or when they haue it to discerne it, yet by this loue it may be discerned, for it is one of the inseparable fruits of the spirit: Secondly,Galat. 5.22. many men follow not Christ at all, and among the followers of Christ a great number are not true Disciples.Iohn 13.14. Now by loue may all men know that we are [Page 40] Christs disciples: Iohn 3. Thirdly, the winde bloweth where it listeth: And, that which is borne of the flesh is flesh: and therefore great Masters in Israell and Teachers of other men may be ignorant of regeneration;1 Iohn 4.7. yet thereby may wee know that we are borne of God, and doe rightly know God, if we loue one another.

Job. 23.8.9.Fourthly, if wee would seeke God to finde him; behold, If wee go to the East, hee is not there: if to the West, yet wee cannot perceiue him, if to the North where he worketh, yet wee cannot see him: he will hide himselfe in the South, and we cannot behold him: 1 Iohn 4.12. How much more is the way of God in the heart of man vnsearchable? And yet though no man hath seene God at any time; if we loue one another, God dwelleth in vs.

Fiftly, the election of man before time, is like a bottomlesse gulfe, and the making of man blamelesse and holy in heauen is a dreadfull mysterie, and yet those two glorious branches, whereof thone sprowts foorth euen beyond time, and thother reacheth vp to heauen, nay into heauen; are both fastned vpon this stocke of loue in respect of one way and manner of comming to know them.Ephes. 4.1.4.

1 Iohn 3.14.To conclude, Saluation it selfe, euen our owne saluation is knowne by the loue to the brethren, as is cleare 1. Iohn 3.14. and in diuers other places of that Epistle.

Zeph. 1.14.Lastly, the day of the Lord is a terrible day, a day of trouble and heauines: the strong hearted man shall then crie bitterly: then the heauens being on fire shall bee dissolued and passe away with a noyse, 2 Pet. 3.10.11 1 Thessal. 4.16 and, the elements shall melt with heate: the Lord himselfe shall descend from heauen with a showt, and with the voice of the Archangells, and with the trumpet of God: then shall all the kindreds of the earth mourne, and they shall see the Son of man come in the cloudes of heauen with power and great glory: Math 14.3. And who shall be able to stand in that great and fearefull day? euen all such as haue finished their course in the loue of God and his chil­dren;1 Iohn 4.17. as certainely as we now finde loue in our hearts, so surely shall we haue boldnesse in the day of iudgement.

4 The fourth Motiue may be taken from the miserable state of such as finde not in themselues the loue of Gods children;From the mi­serie of such as loue not Gods chil­dren. 1 Iohn 2. & 3. First, it is a palpable signe they abide still in darknesse, and vnder the bondage of the first death: and in dan­ger of the second death.

Secondly, a man can neuer enter into the kingdome of Heauen without it; for euery man can say, a murtherer shall not be saued (so continuing:) Now it is certaine, God hates a man that loues not his children aswell as hee doth murtherers;1 Iohn 3.15. he that loueth not his brother, is a man-slayer, and wee know that no man-slayer can inherit eternall life.

Ephes. 3.17.Thirdly, till we loue Gods children, we can neuer know what the length, breadth and depth of the loue of God and Christ is to vs. God shewes not his loue to vs till we shew our loue to the Saints: Lastly, for want of loue in the heart, and the duties of loue in conuersation, the mysticall body of Christ is excee­dingly hindered from growing, both in the beauty and glory which other­wise would be found in the Church of Christ.Ephes. 4.16.

5 Lastly, to incite vs yet more to the exercise of loue, I propound three places of Scripture more.

The first place is, Ephes. 4.12. to 17. where may be obserued 4. things, gotten by a holy vnion with the members of Christ and Christian societie and affection.Ephes. 4. It furthers our gathering into the body: It is an exceeding great helpe in the beginning of our effectuall vocation: Secondly, it furthers our edification in the building, and fits vs for our roome among the Saints. God­ly society doth frame vs and square vs, and many waies fit vs for our place in this building: Thirdly, louing affection to the members of Christ and mutuall society doth much profit vs, in respect of our growth in the body: and [Page 41] that till we become perfect men, and attaine to the age of the fulnesse of C [...]st: Verse 13.16. Fourthly, this holy loue is a great fence to the iudgement against false and deceitfull doctrine: he is not easily carried with euery winde of doctrine, nor vnsetled with the vaine deceits of men, that can follow the truth, and the meanes thereof in a setled and well grounded loue to Gods children. But on the other side, how easily are such men deluded and throwne off from their purposes and comforts that did neuer ioyne themselues to Gods chil­dren?

The second place is, 1. Peter 4.7.8. where the Apostle exhorteth to sobrie­tie in the vse of the profits and delights of the world in meates and drinkes, riches, recreations and apparell, and withall to spend their time here in spi­rituall duties, especially Prayer; watching thereunto, both to obserue all occasions and opportunities to pray, as also noting the mercies of God wee finde in prayer, with our owne corruptions in the manner, and the glo­rious successe of praier, in preuailing with God: But aboue all things, hee wills them to haue feruent loue: and yeeldeth two reasons or motiues; first, the end of all things is at hand: and therefore it is best louing and making much of those, that after the dissolution shall be great heires of heauen and earth: secondly, Loue couereth the multitude of sinnes, it hideth the blemishes of our natures, and fitteth vs for the comforts of Society. Notwithstanding the infirmities accompany euen the Saints while they are in this vale of miserie.

The third place is, 2 Pet. 1.7. &c. where he largely perswadeth men to get holy graces into their hearts, and to expresse holy duties in their liues: among these, as chiefe, he instanceth in brotherly kindnes and loue; to this end he brin­geth diuers reasons: first, it will set our knowledge aworke, which else would 1 be idle and vnfruitfull; Verse 8. and where should we vnloade our selues of the fruits of knowledge, which men get in Gods house, better then in the houses of the people of God: secondly, he that hath not these things, is blinde; or if 2 he haue sight and wit enough for this world, yet he is purre-blinde, [...]. so as hee can see nothing that is farre off (as eternall things are) but onely things neere, such as are carnall things: the want of loue to Gods people is a palpable signe of a pur-blind carnall man: thirdly, the want of loue, and the other graces there named, is a signe of a spirituall Lethargie, euen that a man is fallen in­to 3 a forgetfulnesse of the purging of his old sinnes, that is,Verse 9. it is a signe that a man lieth vnder the guilt and filth of all his former sinnes, and neuer feeles the weight of them, or considers the danger of them: Fourthly, Loue, with the fruits of it, doe make our calling and election sure: Fiftly, louing society and 4 brotherly kindnes is a great meanes of perseuerance,Verse 10. if ye doe these things yee shall neuer fall: Lastly, by this meanes an entrance shall bee ministred vnto vs a­bundantly, 5 into the euerlasting kingdome of our Lord Iesus Christ; both because it 6 mightily furthereth faith and hope: As also,Verse 10. Verse 11. because by these meanes eternall life is begun on earth, in respect of communion both with God & the Saints.

Thus farre of the Motiues; Helps follow. These helpes are such as serue.The Helpes. both for the begetting & nourishing of a holy loue, to and with Gods people.

There are eight things that are great furtherances of holy life.

First, the conscionable hearing of the word of God, for in Gods house 1 doth the Lord fire the heart and holy affections, and teach the right orde­ring of them. How came those Colossians by their loue to the Saints, no o­therwise but by hearing the word of truth, which discouered vnto them who were Gods children, and did daily fence them against the scornes and re­proches which the world laded them withall.

Secondly, we must get faith and hope as the coherence shewes: for till wee 2 be soundly humbled to seeke Gods fauour, and find our hearts possessed with [Page 42] the care for and hope of a better life, we cannot receiue Gods children aright into our hearts: But no man was euer truely touched in conscience, and had vnfained desires of remission of his sinnes: Neither did euer a man seriously seeke after the things of a better life, but he did loue Gods children aboue all the people of the earth: and it is true of the measure, that as we grow in faith and hope, so we should grow in loue and in the comforts of Gods fauour.

1 Pet. 1.22.Thirdly, would we loue brotherly, without faining, and feruently; then we must get our soules purified, through the spirit, in obeying the truth, i. we must make conscience of the duties of mortification (as of so many purges) to clense our thoughts and affections, of dwelling and raigning lusts and euills: for se­cret sins intertained and delighted in within the affections and thoughts do exceedingly poyson affection both to God and man: this is that the Apostle meaneth where he saith,1 Tim. 1.5. Loue must come out of a pure heart.

2 Tim. 1.7.Fourthly, we must stirre vp the spirit of loue. The spirit of God is a spirit of loue, and we must stirre it vp by nourishing the motions of the same, putting courses or waies of expressing loue into our mindes; and by prayer, medita­tion, or any other meanes that may inflame our hearts to a holy affection.

2 Tim. 1.13.Fiftly, it profiteth much hereunto to get and keepe in our minds, a patterne of faith and loue, euen a draught of the things that concerne faith in God, and loue to the Saints: that we might alwaies haue a frame of all holy duties that concerne this holy affection: this was their care in the Primitiue times, as appeareth, 2 Tim. 1.13.

Sixtly, to be sound in these 3. things, Faith, Loue, and Patience, requires most an end Experience, and a daily acquainting our selues with the things of the Kingdome of Christ. When we are driuen by often crosses to seeke comfort in Gods children, and by much obseruation do finde the worth of the comforts that arise from holy Society with them; Many are the incre­dible weakenesses that discouer themselues in the hearts of yonger and wea­ker Christians: but it is a shame for the elder men, if they be not sound in loue, Tit. 2.2.Tit. 2.2.

Heb. 10.24. Note.Seuenthly, we must by all holy meane [...] strengthen, and encourage, and set our selues vpon perseuerance in the profession of our hope, for if once wee giue ouer profession, it will be easie to see loue vanish; a wauering profession is vnconstant in Loue.

Lastly, if we would neuer forsake the fellowship we haue one with an other, as the manner of some wicked hypocrites and damnable Apostataes is, then we must with all Christian care, Consider one anothers weakenesses and wants; and be continually prouoking, Heb. 10.25. inciting and incouraging one another to loue, and to good workes.

Thus of the helps.

In the last place I propounded to be considered, the defects that are found in the loue that is abroad in the world,The defects of the com­mon Prote­stants loue. with which the common Protestant pleaseth himselfe. I will not here complaine that loue is turned into lust, and that that damnable infection hath stained heauen and earth, & polluted our houses, brought a curse vpon our Assemblies, and debased our gentrie, disho­noured our Nobles, corrupted our youth, and made heauy our elder Age: or shew how it hath brought vpon vs famine and pestilence: but to let this passe, I will speake of the honester loue, and wherein thinke you standeth it?

First, in the ciuiller sort, in complements: neuer more complements and lesse loue: Secondly, in freedome from suites at Law, and quarrelling; they are in charity with all the world, if they can shew that they neuer were quar­relsome, or that they are friends againe: Thirdly, in the baser sort it is meere Ale-house friendship, their loue stands wholy in going to the Ale-house to­gether; these are the onely fellowes and good neighbours; and commonly, [Page 43] here is set vp the Diuels bench, and Proclamation made of free [...] for filthy Rib [...]uldry, for drunken spewings, and Viper-like sl [...]nders [...] against good men. Fourthly, many out of their ignorance, know [...] o­ther loue then of themselues, or for themselues of others: But yet more plainely the defectiuenesse of the common Protestants loue appeares di­uersly.

First, by the vsuall sinnes which are rise amongst them, euen such as bat­ter the fortresse of Loue. How can they please themselues in their charitie, if we consider how Malice, Reuenge, Anger, Slandering, Back- [...]iting, and all sorts of prouocations to anger, are euery-where abounding? What more vsuall then Selfe-loue? what more common then Enuy? Shall I instance? The Trades-man while hee is rising is so fleshed with successe, and stuffed with the greedy desire of profit, that hee cares not whom hee wrongs, nor how much hee becomes preiudiciall to other mens trade: But this man is not so filled with Selfe-loue, but the declining Trades-man that hath ouer-liued his prime, is euery way as well filled with Enuy. And thus men are not in charitie neither full nor fasting.

Secondly, it appeares to be defectiue in the Obiects of Loue, in a chiefe Companion of Loue, in the Parts of Loue, and in the Manner of louing.

For the first: the onely men that are chiefly to be loued, and our affecti­on to be spent vpon, are the Saints; that is, such religious persons as make conscience of all their wayes: but are these the men the common Protestant loues? Oh times! oh manners! what men finde worse entertainment in the world then these? Is not the least endeauour after holinesse chased and pur­sued with open hates, dislikes, slanders? Can a man refraine himselfe from euill, and not be made a prey? Doth there any liue godly, and they perse­cute him not? Away false wretch: saist thou, thou art in charitie with all men, and yet canst not beare the Image of God in a childe of God?

For the second: all true Loue ought to be accompanied with Faith; yea, it ought to be founded vpon Faith: and therefore herein is the common loue of the world defectiue, that a communion with men is not first sanctified by vnion with God. These men that boast so much of their charitie neuer made conscience of seeking the assurance of Gods fauour in Christ, neither euer trauailed vnder the burthen of their sinnes, so as to seeke forgiuenesse as the true blessednesse.

Thirdly, the common Protestant is exceedingly to blame in the very maine duties of Loue; no tendernesse of heart, no true Hospitalitie, and for mercy to the poore the olde complaints may be taken vp,Hosea 4.1. Esay 57.1. There is no mercie in the Land: Mercifull men are taken away. Wee may now adaies waite for some Samaritane to come and proue himselfe a neighbour: and for societie and fellowship in the Gospell with Gods people, it will neuer sinke into the vn­derstanding of these carnall men, that that is any way expedient: and final­ly, in all the branches of Clemency before expressed, where is the man that makes conscience of them?

And for the last, it is easily auouched, that the Loue that is found in the most men, is neither brotherly nor without grosse fayning and hypocrisie, nor proceedeth it from a heart in any measure purified; and lastly, it is so farre from being feruent, that it is stone colde.

Thus of Loue.

IN these words is mentioned the third Grace, for which the Apostle giues thankes, and that is Hope.

Hope is here taken both for the thing hoped for, viz. the glory of heauen, as also the Grace by which it is apprehended, but especially the latter.

Heauen is diuersly accepted in Scripture, sometimes it signifieth the ayreDeut. 28.12. Math. 16.16.; sometimes it signifieth the whole vpper world that compasseth the earthGen. 49.25. Math. 3.16.; sometimes for the Kingdome of Grace and the meanes thereofMath. 3.2. & 11.11.; but most vsually for the place of the blessed, and the glory thereof; and so it is taken here.

Hope, as it is here considered by the Apostle, lookes two wayes: first, by relation to, and coherence with Faith and Loue, [for the Hopes sake:] second­ly, by a full aspect vpon the obiect of it, which is intimated in the Metaphore [laid vp] and expressed in the word [Heauens.]

Doctrines from Cohe­rence.First, of Hope, as it is to be considered in the Coherence.

There is an admirable Wisedome and Mercy of God, in the very maner of dispensing of his Graces; for hee makes one Grace crowne another, and Obseruat. 1 become a recompence and reward to another: as here for Hopes sake Gods Children breake through the difficulties of Faith,One Grace crowneth an­other. and the impediments and discouragements of Loue. When God sees how many waies the heart of man is beset in the spirituall combat, about the getting and exercise of those two Graces, hee is pleased by his word and spirit to trumpet out victorie by shewing the glory of heauen, and to set on the Crowne of Hope, as the assured pledge of full and finall victorie: it is Hope that pluckes vp the heart of man to a constant desire of vnion with God by Faith, and of com­munion with man by Loue. And the true reason why so many men vtterly neglect the care to get a iustifying Faith, and an inflamed affection to Gods Children, is, because they haue no taste of the comforts of the euidence of a better life by Hope.

Obseruat. 2 Secondly, Faith and Hope are two distinct things: Faith beleeues the Pro­mise to be true, with particular application of the Promise to ones selfe; and Hope waites for the accomplishment of it: Faith vsually is imployed about reconciliation and a godly life; Hope for the most part, is taken vp with the retyred and affectionate contemplation of the glory of Heauen, the com­ming of Christ, the resurrection of the body, and temporall blessings, and deliuerance, as they are shadowes and types of the last and great saluation.

Obseruat. 3 Thirdly, Hope is no more naturall then Faith and Loue: the carnall man is without Hope in the world: Ephes. 2.12. not that wicked men are cleane without all pro­fession of Hope; for, few men are so vile but they professe and stoutly auouch their hope in God; but this Hope is vaine, emptie, without euidence or pro­mise, such as can neuer profit them: and therefore in the eight of Iob hee saith,Job. 8.13. that the Hypocrites Hope shall perish, his confidence also shall be cut off, and his trust shall be as the house of a Spider. It is to be obserued, that he calls wicked men (euen all carnall and vnconuerted people) Hypocrites, Euery carnall man is an Hy­pocrite. and that fitly, for euery Sinner is an Hypocrite in some degree; and if there were nothing else to proue it, their very Hope and willfull Confidence in the mercies of God, without all warrant from the Word, or testimonie of Gods Spirit, or their owne Conscience, would vndoubtedly proue it: and for the vanitie of their hope it is fitly expressed in the comparison of the Spiders webbe. The silly Spider with many dayes labour weaues her selfe a webbe, in appea­rance able euery way abundantly to couer her, and fit her turne, but at the end of the weeke, the Maide with a Besome sweepes all downe. This poy­sonfull Spider is euery vnregenerate man or woman, this webbe is their Hope, in the framing of which they daily busie themselues, and in the co­uerture of which they vainely repose themselues; but when any Seruant comes out of the Lords armie to sweepe with the Besome of Iudgement or Death, the whole building of these imaginarie hopes come sodainely and [Page 45] totally downe. In the 11. of Iob and the 20. verse it is said,Iob. 1 [...].20. The eyes of the wicked shall faile, and their refuge shall perish, and their hope shall be sorrow of mind: In which words the holy Ghost shewes that the time shall come, when those vaine hopes shall be driuen out of the soules of the wicked, and in stead thereof they shall be filled either with desperate sorrowes on earth, or with eternall sorrowes in hell. What hope hath the hypocrite when hee hath heaped vp riches, if God take away his soule? Iob 27.8.Iob. 27.8. Noting that if carnall men (againe called Hypocrites) will not forgoe their fond presumptions while they liue, yet by too late experience they shall finde them vaine when Death comes.

Obiect. Obiect. But then they meane to pray God to forgiue them, and hope by their repentance then to finde mercy for their soules. Sol. Solut. In the 9. verse it is answered thus; Will God heare his crie when trouble comes vpon him?

Quest. But will not God heare mens prayers in the troublesome time of death? Ans. Not the prayers at that time made by such men:Obiect. Solution. for they are Hypocrites, hauing vpon them but the names of God and godlinesse, and will neuer in sinceritie pray vnto God at all times, neither in their death doe they pray vnto God because they delight in the Almighty; and therefore hee shewes Verse 10. that seeing they delight not in God and godlinesse, and will not pray at all times; that is, as well in health as sicknesse, in prosperity as in aduersitie, while they might yet sinne, as well as when they can sinne no longer: therefore their hope of mercy in death shall faile them.

Quest. Quest. But if true Hope be not naturall, what is the difference betweene the Hope of the faithfull, and this common Hope, that so ordinarily goeth vp and downe the world vnder the colours of it, or how may wee try our selues whether we haue a right Hope or no? Ans. Ans. The true Hope is de­scribed in seuerall Scriptures, by diuers properties, which are no where to be found in carnall men.

First, the true Hope layes fast hold vpon the merits of Iesus Christ onely, 1 and striues constantly to be established and assured. The signes or properties of true Hope. 1 Tim. 1.2. Psal. 31.24. But the common Hope is neuer emptied of carnall confidence and presumption, that God loues them for some good things or parts that are in them; neither doth it brooke assurance, for with one breath carnall people are assuredly confident of Gods mercy, and encounter the Doctrine of infallible assurance.

Secondly, true Hope makes a man more humble, but the common Hope 2 makes men more wilfull and obstinate against God and his Ordinances.Lam. 3.29.

Thirdly, true Hope makes a man cheerefull vnder all sorts of Crosses, by 3 vertue of the very reasons grounded vpon Hope;Rom. 5.2.5.4 but the common Hope of it selfe will not yeeld a mans heart support against any Crosse.

Fourthly, the faithfull man can suffer for his Hope, but a wicked man 4 can shew no chaine vnlesse it be for his sinne.Acts 28.20. Rom 8.24.

Fiftly, true Hope rests vpon Gods promise, though neuer so vnlikely to be performed by outward and ordinary meanes; but wicked men with their 5 common Hope are perhaps able to beleeue they shall liue well so long as they see and feele meanes, but without meanes they are without Hope.Rom. 4.18.

Sixtly true Hope will acknowledge as well as know; but the common Hope 6 cannot abide profession of Religion,Tit. 1.2. it is enough there be a good heart to God.

Seauenthly, true Hope is industrious in the vse of all meanes to come to 7 the end hoped; but the common Hope is singularly sloathfull,Psal. 37.3. it boasts of a sufficiencie of knowledge, and yet neglects the sincere vse of all Gods Ordi­nances; it affirmes deepely of going to heauen and yet cannot tell of one teare for sinne, nor one houre truely spent in mortification: but trust thou in the Lord, and doe good.

8 Lastly, the true Hope seekes Gods presence, and striues in sence to drawe neere to God;Psal. 73.26. but the common Hope is then at best rest when the heart is furthest off from the care, desire, or sence of Gods presence, either in Gods house or abroad.

4The fourth thing that I obserue from the Coherence, concerning Hope, is the worth of the Grace. It is one of the three golden abiliments to adorne a Christian soule: and this I note the rather because it should moue vs to vse carefully and constantly all the meanes that serue to breed or increase true Hope in vs, and to get by prayer and practise all those things that cause Hope. And that we may get and increase our Hope, wee must labour for, First, true Grace, 1. Thes. 2.16. Secondly, sauing Knowledge, Psal. 9.10. and 78.7. Thirdly, Experience, Rom. 5.4. Fourthly, Patience and comfort of the Scriptures, Rom. 15.4. Fiftly, the ioyes of the holy Ghost, and peace of Conscience in beleeuing, Rom. 15.13. Sixtly, aboue all, and for all these, the Spirit of Reuelati­on, Ephes. 1.18. Seauenthly, the often meditation of Gods Promises.

Thus of Hope, as it is considered in relation to Faith and Loue.

Which is laide vp for you in Heauen.] In these words Hope is described in the obiect of it.

Laid vp] (viz) by God in his secret Coffers, as a most worthy Iewell: this Metaphore giues occasion to obserue three Doctrines.

Doctr. 1 First, that Grace and Glory are a mans best treasures, and therefore wee should labour for them more then any thing else, and if we haue a comfor­table euidence of them, to be contented though we want other things.

Doctr. 2 Secondly, that Hope is no common Grace, in that amongst many faire vertues which are common to wicked men, hee locketh vp this Grace of Hope as a speciall Iewell hee intends to keepe onely for his owne Children.

Doctr. 3 Thirdly, that the euidence and grace of Gods Children be in Gods kee­ping, and laid vp safe in heauen, and therefore cannot be lost; and besides, when they die, there is of theirs in heauen before they come.

Heauen] Here I obserue two things.

Doct. There is a Heauen.First, that there is a Heauen for the Saints after this life: the Doctrine of Heauen is onely proper to Religion; Nature hath but a darke glimpse of im­mortalitie, or any being after this life, and is full of stronger Obiections then Answeres: and as any are more lewd in life, they are more sencelesse of immortalitie. But concerning the estate of the blessed in heauen, Nature is wholy ignorant,Ʋses. yea, the doctrine hereof is so diuine, that Religion it selfe doth not fully purtray it out in this world to any, yet as any are more holy it is more discerned. The consideration of heauen may vrge vs to ma­ny duties in generall: if euer wee would haue heauen when wee die, wee must get holinesse both imputed or infused while wee liueMath. 5.16 2 Pet. 1.7. Math. 7.21. 1 Pet. 2.11.14. Psal. 15. Wee must bee sure wee be of Gods FamilieEphes. 3.16., and that we are borne againeJohn 3.5. Luke 13 5., In particu­lar, we should therefore acquaint our selues with the Lawes and Mysteries of Gods kingdome Mat. 13.11 52.: and if we may come by the meanes to be effectually in­structed in the way to Heauen, we should account of this Pearle, and rather then loose it, sell all we haue to buy it Mat. 13.44 45.. And wee should aboue all things la­bour for the meate that perisheth not, but endures to euerlasting life Iohn 6.27.: in as much as in the Ministerie of the word is many times found the Keyes that open vn­to vs the Kingdome of heauen Mat. 16.19. Rom. 10.6.. And in as much as riches may prooue a sin­gular hinderance, we should take warning, and see to it that they do not in­tangle vsMat. 19.23.. And because in Heauen are our treasures, we should set our affections there Math. 6.20 Col. 3 1., and prepare for our change and departure2. Cor. 5.1.2. 1 Thes. 1.10.. Giuing allowance to no sinne, no not the leastMat. 5.10:19: constantly professing and confessing Christ before men; that he may not denie vs in that day Mat. 10.32.33. & 5.10.. Yea, where God meanes to bestow heauen, he bestowes heauenly qualities on men in this life, they are poore in [Page 47] spirit Math. 5.3.: they are eager after heauen and the things thereofMat 11.12.: they are like Children, void of earthly carking and distressefull caresMat. 18.2.: they are mercifull Mat. 25.34.36.: they loue their enemies Math. 5.44..

Secondly, the meditation of Heauen serues for reproofe not only of A­theists, that would deny it, or Papists, that claime so great glory for their base merits; but also of the most Protestants: for, are not the most such as can discerne the face of the Skie, and yet haue no discerning of the season, to get Grace and Heauen? to say nothing of those that by their grosse and horri­ble sinnes haue forfeited ouer and ouer the claime of any interest in the king­dome of heauen, liuing in daily blasphemies, whoredoms, drunkennesses, &c. Yea, doe not the better sort giue Heauen faire words, and yet haue their ex­cuses why they will not come to Gods Feasts when hee inuites them?Luk. 14.17. And thus while men blesse themselues Gods curses vsually deuoure them.

Lastly, it is a Doctrine of wonderfull comfort to Gods ChildrenHeb. 12.23. Luk. 11.20.;Note. nei­ther is this the peculiar aduancement of some principall Saints, as Abraham, Dauid Math. 8.11. & 13.31., &c. neither should the miseries of this life before we come to heauen trouble vs, seeing there is no comparison betweene the troubles of this life and the glory of the world to come, where there shall be no sinne, sorrow, labour, weakenesse, disgrace, feare, death; where we shall enioy the sweet presence of God, Christ, Angels, and iust men, with vnspeakeable Ioyes, perfect holinesse, exquisite knowledge, and a totall righteousnesse, and all this for euer.

Secondly, from hence also doth plainely arise this second Doctrine, viz. Doctr. 2 that the hope of Christians is in another world; there is their stay and com­fort. When they seeke by Faith the comforts of Gods fauours, and by Loue separate themselues to the communion with Gods Children, they finde pre­sently such a rent from the world, and all sorts of carnall men assaulting so their rest, that a little experience learnes them the knowledge of this truth, that in this world, and from the men of this world, and the things thereof,Rom. 8.24.25. they must looke for no peace or contentment.

The Vse is first, for Instruction, to teach vs therefore to vse the world as if wee vsed it not, and so to care for earthly things and persons, as to resolue Vse 1 that Heauen is our portion, and there onely must wee prouide to find some rest and contentment; yea,Heb. 11.13. therefore as strangers and Pilgrimes we should seeke and prouide for our abiding Citie.

Secondly, this Doctrine giues occasion to answere that imputation that Vse 2 is cast vpon many professors, viz. that forwardnesse in Religion makes them mindlesse of their businesse; and much hearing of Sermons makes them care­lesse of their callings. Men may here hence informe themselues, that howso­euer Religion ties men to honest cares and daily diligence to prouide for their families (else the very Scripture brands such Professors to bee worse then Infidels, that make Religion a maske for idlenesse) yet seeing our hope is not in the world, therefore Gods children doe well first and chiefely to seeke the kingdome of God and the righteousnesse thereof; and so to minde an earthly calling as it hinder not an heauenly, and prouide meanes for a temporall life, as not to hinder the hope of an eternall life.

Thirdly, this Doctrine may much settle and comfort Gods Children against the scornes and hates of the World and all sorts of carnall people, Vse 3 the World will loue his owne.

Obiect. Obiect. Oh but why should they hate vs? Ans. Because you are not of the world, and Christ hath chosen you out of the world, therefore the world hateth you: Solut. And therefore both prouide for it, and beare it when you finde it.John 15.19.

Obiect. Obiect. But wee will not be so rash and indiscreete to prouoke men to hate and reproach. Sol. Vers. 20.Solution. They haue persecuted Christ who was the [Page 48] fountaine of all wisedome: and therefore it is a vaine perswasion for any childe of God to thinke by any discretion, wholy to still the clamours and hates of wicked men. And those men are grossely deceiued and preiudiced that thinke the true cause of the troubles of Gods children is their owne indiscretion.

Obiect. Obiect. It is strange they should hate vs so; wee neuer did them wrong. Sol. Vers. 21.Solut. All these things will they doe vnto you for my names sake: it is not your euill doing, but your holy profession of the Name of Christ, which is named vpon you, that they hate.

Obiect. Quest. But how comes it they should dare to be so presumptuous and so palpably malicious?Solution. Ans. It is because they haue not knowne my Father, ver. 21. their ignorance of the Maiestie and Iustice of God is the cause of it.

Obiect. Obiect. If it be of ignorance, it may be easily pardoned them. Sol. Ver. 22. If I had not come and spoken vnto them, Solut. they should haue had no sinne, but now there is no cloake for their sinne; that is, if Christ by the preaching of the Word had not discouered their sinnes, and set before them the way of godlinesse, then it had beene no such grieuous and monstrous sinne, but in as much as many men doe lie in wilfull ignorance, and will not be informed of the vilenesse of their course; therefore, before God, of all sinners, they are without colour or excuse.

Obiect Obiect. But may they not haue good hearts to God though they do thus intemperately and vniustly maligne and abuse the Preachers and Children of God?Solut. Sol. Ʋers. 23. He that hateth Christ in his Ministers and members hateth the Father also, and cannot haue a good heart to God.

Obiect. Obiect. But it may be that Christ and Christians are hated the more se­curely by wicked worldlings, because they see nothing but their basenesse and humiliation.Solut. Sol. Vers. 24. If I had not done workes among them which none other did, &c. By which words our Sauiour shewes that no workes of God for, by, or amongst Gods Seruants, can be so great testimonies of the vn­doubted certaintie of the goodnesse and holinesse of their cause; but wicked men will still, against all right, hate them. And therefore wee should so informe our selues by this and other Scriptures (vers. 25.) as to set downe our rest, that in the world we must haue troubles, and in Christ and heauen peace, and therefore lay vp hope in our hearts, as God hath locked vp our treasures in Heauen.

Thus of Hope. Thus also of the Grace for which he giues thankes.

Whereof yee haue heard before by the Word of truth which is the Gospell.

IN these words, with those that follow to the ninth Ʋerse, is contained the second part of the Thankesgiuing (viz.) his praise to God for their meanes of Grace.

The meanes is either

• Principall, Ʋers. 5.6. Or,
• Instrumentall, Vers. 7.8.

The principall meanes is the Word, and this is described by six things: First, by the ordinance in which it was most effectuall, viz. Hearing. Second­ly, by the property which was most eminent in the working of it, viz. Truth. Thirdly, by the kinde of Word, viz. the Gospell. Fourthly, by the prouidence of God in planting it amongst them, is come vnto you. Fiftly, by the subiect persons vpon whom it wrought, You (the Colossians) and the whole world. Sixtly by the efficacie, It is fruitfull from the day. Thus for the order of the words.

From the generall I obserue, out of all the words, two things.

First, that Nature directs nor to the apprehension either of Grace or Glo­ry: Doctr. 1 The naturall man cannot perceiue the things of God: 1 Cor 2.4. these Colossians had neuer knowne the face of God, nor gained the grace of Christ, had not God sent them the meanes. Briefely, this may informe vs of the lamentable condition of such as liue in their naturall estate, onely pleased with the de­sire or possession of the riches or gifts of Nature; and withall, shewes vs the Fountaine of the want of Sense or care of Grace, and holinesse. In the most Sense comes not from Nature, but from the Word:Who is a na­turall man. and he is a Naturall man that is still lapped and couered with the vaile of Ignorance, whose wisedome is crosse to Gods Wisedome, that lyeth in grosse sinnes like a dead man without sense, that serues some particular gainefull or pleasing sinne,Esa: 25:8. Rom. 8.6. Ephes: 2:1. Rom: 6. without vsing aright any ordinance of God against it, and is without the spirit of Adoption, his heart neuer broken for sinne, and without desire of righte­ousnesse.

Secondly, it is a worthy blessing of God to any people, to haue the Word Doctr. 2 of God amongst them. This is that men should be exceeding thankefull for to God, Psal. 147 19.20. Esa. 2.3. And by the contrary, the want of the Word is a terrible famine.

Ʋse 1.Ʋses. For reproofe both of mens prophanenesse in neglecting and con­temning of the Word; as also of our great vnthankefulnesse for such a mer­cie. 1 2. For comfort to Gods children, that enioy the Word and esteeme it. 2 The Word should satisfie vs whatsoeuer else wee want, both because it doth abundantly make amends for all other wants: and besides, it fits vs with strength, patience, and comfort, to make vse of other wants. 3. For 3 instruction, not onely to such people as want the Word to seeke for it, and to plant themselues where they may haue it, but also to such Landlords and great men, and rulers of the people, as would bee thought louers of their Countrey, to vse all meanes to see the Countrey and the Parishes vnder their power, prouided of this holy treasure.

Thus of the generall Doctrines out of the whole Verses.

The first thing in speciall, is the kinde of ordinance in which the word was effectuall, (viz.) Hearing.

Whereof] That is, of which, Heauen or Hope.Doctr. It is a great mercy of God to heare of Heauen before the time come it should be enioyed, or lost. If we heard not of Heauen till death or iudgement, wee should continue still in our slumber, drowned in the lust after profit or pleasures; we should be so far from finishing our mortification, as wee should hardly beginne to set a­bout the washing of our owne vncleanenesse both of hands and life; wee should looke vpon Grace and Holinesse with a dull and feeble eye: yea, it is good euen for Gods children to heare of it before they haue it, both to sup­port them in their crosses and discouragements, as also to plucke vp their mindes to holy contemplation, and to weane them from the loue of base things; yea to inflame them to a greater desire to magnifie and glorifie the singular grace and mercy of God in these dayes of their pilgrimage.

Ye haue heard.] No man can get eternall graces,Doctr. or an enduring content­ment, arising from the hope of a better life, without the hearing of the word of GodMath: 17:5. Luk: 16:29:30 John 8.47..

Quest. But tell vs distinctly, what good shall men get by hearing of Ser­mons? Answ. Many are the singular benefits come to men thereby.What good comes by hea­ring Sermons. First, the holy Ghost is here giuen, Acts 10.44. Secondly, mens hearts are here opened, Acts 16.14. Thirdly, the feare of God doth here fall vpon men, Acts 13.16. Fourthly, the proud and stony-heart of man is here tamed; melted, and made to tremble, Esa. 66.2. Fiftly, the faith of Gods [Page 50] Elect is here begotten, Rom. 10.14. Sixtly, Men are here sealed by the holy Spirit of promise, Epes. 1.13. Seauenthly, here the Spirit speaketh to the Churches, Reuel. 2. Eightly, Christ here comes to suppe with menReuel. 3.10.. Let men tell of their experience, whether euer their hearts tasted of the refreshing of CHRIST, till they deuoted themselues to the hearing of the Word. Ninthly, The painefull distresse of the afflicted Conscience is heere or no where cured: by hearing, the bones that God hath broken receiue ioy and gladnesse, Psal. 51.8. Tenthly, what shall I say, but as the Euangelicall Pro­phet saith? If you can doe nothing else, yet heare, and your soules shall liue. Esa. 55.4. Liue I say, the life of Grace, yea and the life of Glory: for Salua­tion is brought vnto vs by hearing, Act. 28.18. and 4.16.

Vse. 1 The vse of this point is, First, for instruction: Let him that heareth heare Ezech: 3:27.: yea, let all reioyce in the mercies of their God, that haue tasted of this boun­tie of the Lord: blessed are your eares, in as much as you haue heard: Many Prophets, and righteous men haue desired to heare the things that you heare, and Vse. 2 haue not heard them. Math. 13.16.17.. Secondly, for humiliation; vnder the consideration of the lamentable estate of such people as haue not the Word preached vnto them. How doe the thousands euen in Israell, perish through the failing or wanting of Vision? Is there not almost millions of Men and Women that haue scarce heard (by preaching) whether there be any holy Ghost? Oh the cruell torments that abide those soule-murtherers! Shall I name them? I wish their repentance, that so they might haue a new name; but because lamenta­ble experience shewes that the vnsauory Salt seldome findes wherewith it may be salted; therefore it is the dutie of all Gods people to bowe the knees of their hearts to God, beseeching him to inflame the hearts of those that are in authoritie, with such bowels of compassion, that they would in due time purge the Church of them, that so their names may no more bee heard amongst vs. Whiles men lie sicke of the spirituall Lethargy in their owne hearts, they are little troubled with the distresse of others, but if men would euen in Gods sight duely waigh, without shifting and preiudice, these propositions, viz. that the hearing of the Word is the ordinarie meanes to conuert mens soules to God, Rom. 10.14. 1 Pet. 1.23. &c. And that except men be borne againe they cannot enter into the Kingdome of God, Mourne and pray. Iohn 3.3. if I say these things be weighed, how should our bowels turne within vs to consider the case of some hundreds of Parishes in this famous Kingdome, that in the mid­dest of this great Light, in this respect, yet sit in darkenesse? Thirdly, for the reproofe of the disorders and vitious dispositions of men in the hearing of the Word. Many are the sorts of euill hearers: exceeding many are the wicked humours of men, by which they sinne against the Word heard: the Scripture hath noted and taxed diuers corruptions in men, in hearing, and fearefully threatned them. For the better explication of this vse I con­sider two things; First, the sorts of euill hearers: Secondly, their state in respect of it.

The sorts of euill hearers.The sorts of euill hearers may be distinguished into two kindes: some are openly impious and audacious; some more ciuill and restrained. Of the first kinde. First, some are so wayward nothing can please them, either the Preacher is too terrible, or he is too comfortable. If Iohn fast, hee hath a De­uill, if Christ eate, he is a glutton Mat. 11.16. &c.. Secondly, Some heare and are scandalized Math. 15 12.: Men are so wedded to their owne conceits, and stuffed with preiudice, that they many times wilfully study, and striue to frame scandale and offence out of the words of the Teacher. Thirdly, Some heare, and are filled with wrath and enuie, and that sometimes so as they cannot restraine the signes of their rage and fretting, no not in the Sermon-timeLuke 4.24. Acts 7.54.. They gnash with their teeth, and their harts are ready to burst for anger. And this comes many times because men [Page 51] cannot abide wholesome Doctrine, but are giuen to fables 2 Tit. 4.3:4.. Fourthly, Some heare, and their mouthes make iests, while their hearts go after their lusts Ezech: 33:30., they heare and mocke Acts: 17.32. Fiftly, Some make the auditory of Christians the studie of all man­ner of base filthinesse: thither comes the Adulterer, the Couetous, the deceiuer, the accuser of the Brethren, &c. and there they damnably frame their dogged and swinish imaginations. Sixtly, Some heare, and if they finde any power in the Doctrine of the Preacher, they enquire whether hee be not a Puritane; for they haue heard so much euill of that Sect euery where, that that one colour may serue to make them cautelous, and better aduised then to be much troubled with his DoctrineActs 28:22.. Seuenthly, Some will heare if he speake of this world 1 Iohn 4.5.: He is an excellent Preacher, that in their vnderstanding giues them liberty, and sowes pillowes vnder their fleshly and worldly elbowes. Eightly, Some heare fearefully, as loath to be drawne to the Sermon of any that rebukes sinne, as the people of Israell were to come neere the MountHeb: 12:19.. Ninthly, Some (like the chiefe Priests and Pharises) when they perceiue that the Preacher rebukes their sinnes, seeke to lay hands vpon himMat: 21:45:46., and as farre as the feare of the people restraineth them not, they pra­ctise to remoue him.

The ciuiller sorts of hearers are diuersly sinnefull in their seuerall humors: First, some heare but it is to be rid of their diseases, that is, to see whether by hearing Sermons, and comming to Church, they can asswage the trouble of their mindes, and dull the stinging cares of their hearts. Secondly, some are like the young man, for they goe from the Sermon sorry that the word requireth such things as they are not willing to doeMath. 19.. Thirdly, Some heare and say, God forbid Luke 20:76.: It is pitty it should be so as the Preacher sayes. Fourth­ly, Some heare because a great report goeth of the TeacherMath: 3:8.. Fiftly, But aboue all others, they are strang hearers that are mentioned Math. 22.22. they heare and admire, and yet leaue and forsake for any reformation or practise of what they heare.

Vnder this rancke I may referre the three sorts of hearers, Math. 13. The first sort suffer the Diuell presently to take away the Word. The second sort choake it with cares and lusts. The third forsakes the profession, and hea­ring, and liking of it, in the time of temptation or persecution. Thus of their sorts.

The state of men transgressing against the Word,The misery of euill hearers. by refusing to heare it aright, is exceeding fearefull; if they could see their miserie they would doe as the Prophets require, they would cut their haire and cast it away, vnder the sense of the horror of Gods indignationJer: 7:22:29. &c.. The dust of the feete of Gods messengers will rise in iudgement against such hearersMath. 10.14.. It shall be easier for Nini [...]eh, and Tyrus, and Sidon, and Sodom, and Gomorrah, then for such hea­rersMath. 12.41. &c.. Yea, all their suites for mercy are abomination in Gods sightProu. 28:9.. A hea­uie eare is noted for a singular iudgement, Math. 13.13.14. &c. Esa. 30.8.9. Yea, because men will not heare the Word they must heare the rod, Mich. 6.9. and their eares (if they belong to God) must be forced open by corrections, Iob. 3.3. To conclude, if all this cannot affect men, then I say, as the Lord said to the Prophet of such persons, Hee that leaueth off to heare, let him leaue off, Ezek. 3. vlt. Thus of the first part of the discription (viz.) the ordinance, in which it is most effectuall, (viz.) Hearing.

The second part is the propertie of the Word, which is most eminent in the working of it, (viz.) Truth.

Word of Truth.] Hee meaneth not the personall Word, which is Christ, but the enunciatiue Word, made knowne either singularly by Reuelation, Oracles, Ʋisions, Dreames, or commonly by tradition of Doctrine, from hand to hand for 2000. yeeres; or by a more excellent manner, after­wards [Page 52] by Scripture: the Word of holy Scripture is here meant.

The proper­ties of the Word.There are many properties of the Word of God, wherein it doth excell. First, it is diuine. The testimonie of Gods mouth. Wonderfull, 1. Thes. 2.13. Psal. 119.18.88.129. Secondly, It is eternall and incorruptible, a liuing Word, or the Word of life. Psalm. 119.89.144.152. Philip. 2.16. 1. Pet. 1.22. Thirdly, It is swift, Psal. 147.15.18. Fourthly, It is powerfull and terrible, Hebr. 4.12. The sword of the Spirit, Hos. 6.5. Esa. 11.2. Heb. 4.12. Eph. 6. Fiftly, It is nourishing and healing, it hath a propertie to nourish and heale. Psalm. 107.20. Sixtly, It sanctifieth both our persons and the vse of the crea­tures. Seauenthly, It is comfortable, ioyfull, sweete, Psal. 119.14.111.143.162. Eightly, It is apt for generation, it hath a quickening power, Psalm. 119.25.28. 1. Pet. 1.22. Ninthly, It is preseruatiue both from sinne, Psal. 119.11. and from shame, Psal. 119.22. So will not gold and siluer. Tenthly, it is wise and exceeding large, Psal. 119.96.98.99.100.104. Eleuenthly, It is light, and pure, and iust, Psal. 119.105.130.140.128.138. But heere the Word is commended for the Truth of it, and that as a most eminent proper­tie in mens conuersions.

Truth is taken diuersly: for a vertue in speech, in the second Table: for Truth of Doctrine, Iohn 5.33. for the substance of a type, Iohn 1.17. for vp­rightnesse and sinceritie, Iohn 3.21. for the true forme of a thing, Rom. 1.28.

How the word is said to be a word of truth.Here the word of God is said to be the word of Truth, in regard of the vse of the word in the conuersion of a sinner; and that, first, as it is apprehended to be in it selfe: secondly, as it is by effect in the hearer. For the first, before a man can haue experience of the power of the Word in the gathering of his soule, he must know it to be a word of Truth foure wayes.

First, that it is the very word of God, and therefore true: considering the admirable antiquity of the Story before all other Histories: the dreadfull miracles by which it was confirmed: the certaine euent of the vaticinies or prophesies, the immutable and euery way sufficient frame of piety, righte­ousnesse and diuine worship, contained it it: the dureablenesse of the wise­dome thereof, which no punishments could euer extort out of the hearts of the professors thereof: and lastly, the dreadfull iudgements vpon the ene­mies of it.

Secondly, that it is true, whatsoeuer Doctrine it reuealeth, though it make neuer so much against our profits, or pleasures, or lusts: till a man be brought to this, the Word neuer worketh soundly.

Thirdly, that there is an especiall glory of Truth in the promises, both in the promise it selfe and the condition.

Fourthly, that we acknowledge Truth in the performance of what God hath promised, and so giue glory to his faithfulnesse: and thus of the word as it is apprehended in it selfe.

The word worketh truth in vs six wayes.In the second place the word is the Word of Truth by effect, because it worketh truth in vs, and imprinteth it selfe in vs, and fits vs for godlinesse Tit. 1.2. and thus it worketh Truth in vs six waies.

First, In that it worketh knowledge, and so Truth in the vnderstanding. Secondly, In that it worketh in the Truth of worshippe, Iohn 14.23.24. Thirdly, In that it worketh in vs plainenesse and vprightnesse, in the exer­cise of Grace and Holinesse, and so it is opposed to hypocrisie, Ephes. 4.24. Fourthly, In that it worketh Truth of Constancie, that is, an euerlasting resolution to heare and keepe the Word of Truth, Iohn. 8.37. 1. Iohn 4.6. Fiftly, In that it begets in vs the sinceritie and Truth that becomes our cal­lings and behauiour in the world; as, we are free from lying, calumnies, per­fidiousnes, slandering, boasting, flattery, &c. 1 Cor. 5.8. Sixtly, In that it makes all our conuersation vertuous, & so guids vs to do the truth; Ioh. 3.22. Iam. 3.17

Vse is both for Instruction, and for Reproofe.Ʋses.

For Instruction, therefore wee should labour that the Word may bee a Word of Truth to vs, and to this end; First, wee should pray God to giue vs the spirit of Truth, Iohn 16.13. Secondly, wee must repent, that wee may come to the knowledge of the Truth, 2. Tim. 2.25. Thirdly, wee may not rest in the forme of Truth, Rom. 2.20. Iohn 3.22.

For reproofe of foure sorts of men. First, such as will not receiue the loue of the Truth: With these gaine is godlinesse, 1. Tim. 6.5.2. Thes. 2.10.12. Secondly, such as strangle the light of the Truth either of Nature, con­science, or the Word; and with-hold it in vnrighteousnesse, that striue against the light of the truth in their hearts, that they might sinne the more freely, Rom. 1.18. Thirdly, such as will not obey the Truth which yet they admire, commend, affect, &c. Gal. 3.1. and 5.7. Fourthly, such as by their wicked liues cause the way of Truth to be blasphemed, which Truth they both heare, and professe to obey. Thus of the second part of the description.

Thirdly, the word of God is described by the kind of word, viz. the Gospel.The doctrine of a mans re­conciliation with God, is principally to be taught and learned.

Which is the Gospell] By the Gospell is meant the Doctrine of the reconci­liation of Man with his God after the fall. Concerning the Gospell, wee may in the generall here obserue; That of all other Doctrines, the Doctrine of a mans Reconciliation with God, is especially to be vrged and explained by the Preacher, and to bee most minded and enquired into by the hearer. The knowledge and experience of this point acquaints a man with the sa­uing power of God:Rom. 10.15. neuer doe men indeede see the beautie of the feete of Gods seruants, till they haue trauelled about the obtaining of their peace with God. If Ministers would bend the very force of their ministeries about the sound and daily inforcing of the Doctrine of mans particular assurance of his peace and reconciliation; it would produce, by Gods blessing, singular fruite. This Doctrine would iudge the very secrets of men, and giue them a glimpse of their last doome. It is a most preuailing Doctrine, and therefore extreamely enuied in the world. The high Priests and Scribes with the El­ders of the people many times shew they cannot abide it, Luke 20.1. Hence it is that life is not deare vnto Gods faithfull seruants, so they may in the comfort thereof fulfill their course and ministration, receiued of the Lord Ie­sus, in testifying the Gospell of the grace of GodActs 20.24.. Of all other Doctrines the Deuill labours to keepe the world ignorant of the necessitie and power of this2 Cor. 4.3 4.: But woe is to those Preachers that teach it not1 Cor. 9 16., and horrible wofull shall the estate of those people appeare to be at the last day that obey it not 2 Thes. 1.8.. And therefore we should striue to keepe afoot the sparkles of light in this point, and whatsoeuer wee loose in hearing, this Doctrine should neuer runne out.

In particular, concerning the Gospell, I enquire into three things. First, wherein this Doctrine lieth. Secondly, who receiue this Doctrine of the Gospell. Thirdly, what are the effects of it.

For the first; the Gospell, or the Doctrine of it, lyeth in two things.What the Gospell prin­cipally vrgeth.

First, in our true repentance for our sinnes, and secondly in the infallible assurance of faith in Gods fauour, in Christ, forgiuing vs our sinnes, Math. 3.2. Mark. 1.15. and this duly waighed, First, reproues those that dreame of saluation, and the benefits of the Gospell without mortification: and se­condly, it should teach vs to nourish faith by all meanes, by nourishing of desires; by remouing of lets; praying for it; waiting vpon hearing; behol­ding the faith of Gods children, and deliuering vp our soules to some able and wise Pastor.

The second Question is, Who receiue the Gospell.Who receiue the Gospell. Answ. We must con­sider, First, who may receiue it: and that is answered Marke 16.15. euery [Page 54] Creature, that is, any Man or Woman, of what Nation, Language, Pro­fession, Calling, State, and Condition soeuer: and secondly, wee must con­sider, who doe receiue it; and this may be answered generally, or more spe­cially; generally, none receiue the Gospell but they finde in it the very power of GOD to saluationRom. 1.16.. None but such as are begotten againe by it to God1 Cor. 1.16.. If there be no change in thy life, thou hast yet no part in the Gospell: without conuersion, no glad tidings. In speciall, the persons that receiue this treasure, are signed out by diuers properties in Scripture: they are poore in spirit Mat. 11.5. Luke 4.18.: they finde such neede of it, that heauen suffers violence, and they presse to it Luk. 16.16. Math. 11.10., and they so highly esteeme the comforts of it that they can be content to lose libertie, friends, meanes, and life too, for Christs sake and the Gospell Mark. 8.35. & 10.29., and it workes so forcibly vpon mens soules, that they con­secrate themselues to God, to sinceritie and godlinesseRom. 15.16., and learne consci­onably to practise the seruice of God in their spirit, minding the reformati­on of their thoughts and affections within, as well as of their words and actions withoutRom. 1.9..

The effects of the Gospell.And thirdly, for the effects of it; great are the praises of the power of it; it begets men to God: it is the power of God to saluation: it iudgeth the secrets of men. Of these before. It brings abundance of blessings, Rom. 15, 19. it makes men heires and coheires with CHRIST: it is a witnesse to all Nations, Matth. 24.14. And lastly, life and immortalitie is brought to light by it, 2 Tim. 1.10.

The Ʋses.The consideration hereof should much encourage Ministers to presse this Doctrine, and neuer cease to preach it in the Temple, and from house to house, and make vse of all opportunities when a doore is opened vnto them; either in respect of power in their owne hearts, or in respect of ten­dernesse and affection, and desire in the peopleActs 5.42. 1 Cor. 1.12.. Gods people also should so labour for the assurance of Gods fauour, and peace in Christ by the word, as they should store their hearts with prouision of that kinde, not onely for their death-bed when they die, but renue the perswasion of it in their hearts daily, the better to fit them, euen in their callings and speciall standings. This knowledge is not onely a Crowne and shield for their heads, but shooes also for their feete, against the filth of the times, and thorny cares of the world, and all the difficulties of a daily diligence in their standingsEphes. 6.15..

Thus of the third part of the description. The fourth followeth.

The manner of prouidence in planting it amongst them, in these words.

God sends the Word before we seeke it. And is come vnto you.] Where wee may obserue, that if the meanes of happinesse finde vs not out to worke vpon vs, wee would neuer looke after it: if God were not more carefull to send it, then we to seeke it, it would ne­uer be had. Wee see this by common experience, that whole multitudes of people liue without any sense of the want of the Word, and did not God by some great prouidence send it them, and perswade them to the vse of it; it would neuer be had: and this comes to passe because men are dead in sinne, and sicke of a Lethargie in the very vse of the light of Nature, in matters of godlinesse; and besides, there is an incredible inclination in our Na­tures to seeke for contentment in things below, and to bee pleased with any condition, rather then soundly to digest a sense of the necessitie of v­sing the meanes for happinesse in better things. And lastly, this neglect of seeking the Word, comes from errours about mens estate, while they thinke that they may be in Gods fauour, and like enough to be saued, with­out any such adoe.

Thus of the fourth part.

The fift thing in the description is, the subiect persons to whom the Gos­pell came, (viz.) the Colossians, and all the World.

Ʋnto you, as it is euen vnto all the World.] Hence wee may note, First, the 1 Truth of God in his promises: hee promised flourishing Churches of the Gentiles; and loe, it is effected: the Word is gone out into all the World. Secondly, That the true triall of all Doctrine is by enquiring, whether it bee 2 agreeable to that Doctrine wherein the world was ouercome to GOD. Though an Angell from Heauen should preach otherwise,A triall of Doctrine. yet his Doctrine were to bee detested as accursedGal. 1.8.. And therefore wee may iustly complaine of the Papists, and all popish men that chaine men downe to a necessitie of looking vpon the hundreds of yeeres neere vnto vs, and will not beare it that men should seeke ground for their Conscience, by ouer-looking all the hundreds of yeeres since Christ, and minding onely conformitie to the Doctrine that first founded the Churches of the Gentiles; all Doctrines since then, though in the purest times, are to bee receiued no further then they agree with the Doctrine of Christ and his Apostles.

Thirdly, that men are bound to seeke the word wheresoeuer it may bee heard: for if this had not beene so,Men must seeke the word when­soeuer it may be had. how could all the world receiue the light of the Gospell? and further, wee may see that the want of Teachers was no warrant to commit the Churches to the care of such as could not teach; a necessity lieth in the people to seeke the word where it may be had. And therfore those Church-gouernours sinne greeuously, that in this light, create so many insufficient men, and set them ouer the flocks of CHRIST. For if want of able men had beene a reason, the Apostles should haue seene into this necessity, to ease the labour and care of the Churches, but it is a more greeuous sinne to admit, ordaine, and place them, and yet see many worthy and able men wholly want places.

Fourthly,All the world cannot signi­fie euery par­ticular man in the world. wee might heere note the vanity of their argument that would proue vniuersall grace, because Christ died for all men; for in this place here is not onely the world, but all the world; and yet here cannot in any reason­able sence be meant all the singular men and women in the world; for there were many thousands of particular persons, to whom the Gospell came not, and therefore by all the world (as heere, so in that question) may bee vnder­stood all the Elect world: or if the world vniuersally, then it is true in respect of offer, or not excepting out of any of any Nation; or by all the world is ment men of all sorts and conditions in the world.

Fitftly,The swiftnes and power of the Gospell. Wee might heere note the incredible power and swiftnesse of the Gospell, that could ouercome, and that in so short a time; and the rather if that wee consider that the Magistrates generally drew the sword against it, and there were not wanting Ministers to oppugne it, euen false teachers of all sorts: and besides, the people had beene so long time settled in their false Religion: and lastly, if wee looke vpon the meanenesse or the fewnesse of those that were Gods Embassadours to the Gentiles.

Thus of the fift part of the description.

The last thing by which the word of GOD is described, [...]. is the efficacy of it, and here the Apostle sheweth: first, what it doth, It bringeth fruit: and, It encreaseth.] for so it is added in some Copies: secondly, vpon whom, as euen in you.] thirdly, when it began to bee so, viz. from the day that you heard, &c. fourthly, what made it worke so, viz. the hearing and true knowledge of the grace of God. And is fruitfull.] Concerning fruitfulnesse required as an ef­fect of the word, I consider foure things. First, the Reasons to mooue vs to fruitfulnesse. Secondly, the sort of Fruits wee should beare. Thirdly, the meanes to make vs fruitfull. Lastly, the Vses.

For the first, there are many things might mooue vs to make conscience of glorifying God in our places, by bearing the fruit of the Gospell, euen ex­pressing the power of it in our liues.

First, it is a speciall glory to GOD, and to our adoption and callingIohn 15.8.. Secondly, it is a testimony that we are indeede Christs DisciplesJohn 15.8.. Thirdly, the practizing of those things which are within the compasse of Gods pro­mises (such as are all the fruits of righteousnesse) is the very ground-worke of true prosperityPsal. 1.3.. Fourthly, To this end did God by election before time, and speciall vocation in the Gospell, choose vs, and call and single vs out of the worldIoh. 15.16.. Fiftly, It procures vnto vs an vnstained and inoffen­siue glory, euen vntill the day of ChristPhil. 1.11.. Sixtly, If a man endeauour to bring foorth fruit, and to walke as becomes the Gospell, hee is sure to speede when hee hath any suit to GodJoh. 15.16.. Seuenthly, against such there is no lawGal. 5.23.. Eigthly, it shall bee to vs according to our fruitIer. 17.8.. Ninthly, The fruits of righteousnesse are better treasures for a Christian, then all richesIer. 17.10.. Tenth­ly, If wee bee not fruitfull wee shall bee cut off from CHRIST, and vtterly for euer remaine frustrate of all his merits and vertueIoh. 16.2.4.6.

What fruits wee should beare.Now for the second; the fruits that wee should beare, are such as these. The forsaking of our particular beloued raigning sinnes (this is all fruit Esa. 27.9..) The exercise of the true loue and feare of God in a conscionable, both wor­ship of God, and practise of Life: the fruits of zeale for Gods glory, humi­lity, patience, and the exercise of the duties of Mortification; as Prayer, Sorrow, Fasting, and the rest; Fidelitie in the diligent discharge of the du­ties required of vs in our Families and Calling; Sobriety in the vse of Gods Creatures, Contentation, Iust-dealing, and to be rightly ordered in matters of Report: Finally, workes of Mercy, and all duties of Loue.

What wee must doe that we may bee more fruitfull.Thirdly, that wee may be more fruitfull; first, wee must labour for grea­ter tendernesse in our hearts, and plow our ground deepe with long fur­rowes of Mortification: the seed will not grow if it fall vpon the trampled and smooth heart of manMatth. 13.: the stones must be taken from the rootsEsay 6 2.: secondly, we must learne to make God our trust, and Gods promise our treasure, else in many parts of Christian fruitfulnesse, worldlinesse will teach vs to deny to obeyIer. 17.8.9.: thirdly, we may not neglect to send forth the leaues of profession: for as these leaues are of medicinable vse Ezek. 47.12., so they are good inducements to force a necessitie of more fruit; if no profession, there will bee little fruit. Fourthly, wee should labour to bee abundant in storing vp of sauing know­ledge; for the wisdome that is from aboue, is full of good fruitIam. 3.17.. Fiftly, wee should seeke the prayers of Gods Ministers for vs, and subiect our selues to be directed by their care and painesLuk. 13.6.7.: though the vngratefull world con­temnes Gods Messengers and Vine-dressers, yet the truth is, that if many times they did not rise vp in the gap, woe would bee vnto men for their bar­rennesse. Sixtly, we should make vse of our crosses, and learne humility and acknowledgement of our sins by them, breaking our hearts in Gods sight, and beseeching him for the compassions of a Father, to be shewed to vs, that so we might after much exercise vnder our crosses, bring foorth the quiet fruit of righteousnesse Heb. 12.. Seuenthly, wee should importune the Lord for our sakes to visit the great Leuiathan, the Diuell, and to receiue vs vnder his protection to watch vs, and daily to water vsEsa. 27.1.2.3.4. &c..

Lastly, in the first Psalme are diuers rules; first, we must not sit with wic­ked men: secondly, wee must priuately and constantly exercise our selues in the Word of God: thirdly, wee must seate our selues vnder the powerfull ministery of the word, neere the Riuers of these waters of life: and lastly, we must take heede of procrastination, delay no time, but with great heedeful­nesse respect the season, or due time of fruit: all the yeere is not Seeds-time or Haruest.

Vse.The Vse is for bitter reproofe of the barrennesse and peruersenesse of our hearts. Some men are so ignorant that they know not that they owe any [Page 57] thing of necessitie vnto Religion. Some beare fruit, and more then enough of it, but it is onely to the fleshHos. 10.1. Rom: 6.. Some heare the Preacher with Herod, glad­ly, but they mend but what they list. Some rest in the meanes of fruitfulnes. It is enough with them, for their praise, that they haue the meanes and free­quent it. Some will beare fruit, but they choose which fruite; for some will doe somewhat in ciuill righteousnesse in their dealing with men, but are little or nothing in sincere pietie to God. Others beare faire Leaues of profes­sion in the first Table, but in the second Table beare such wilde fruit, as it is a shame to behold it in this light; and a sorrow it ought to be to them to heare God, with disdaine, expostulate about it. Some are good abroad, but naught at home: but at the hands of all these will the Lord of the Vineyard require fruit, and iudge them according to their workes.

And increaseth.] This also is added in some Copies. Here I obserue two things. First, In what it increaseth. Secondly, By what meanes. For the first, the world increaseth fiue wayes.

First, in the number of hearers, so Act. 9.31. Secondly,The word in­creaseth fiue wayes. in the power of working, the efficacie of it is, and is felt of godly mindes, more and more. Thirdly, In the fairenes of the leaues of profession. It is noted of a good tree that his leaues shall not faile; and it is certaine that the word maketh the glo­ry of profession both more and more inoffensiue. Fourthly, In the goodnes of fruit, it causeth men to bring forth more and better fruite at the last then at the first: yea, Christians refreshed with the daily comforts of Gods word, bring foorth new fruit euery moneth Ezech. 47.12.. Fiftly, in the height of growth Gods Children are made euery day more heauenly-minded then other.

Secondly,What wee must do that we may in­crease. that the word of God may increase by making vs to increase in fruitfulnesse, we must doe fiue things. First, wee must labour to continue neere the waters of the Sanctuary Ezech. 47. Psal. 1.. We should neuer, but in case of necessitie, withdraw our hearts from the directions and comforts of a daily and setled effectuall Ministery. Secondly, we must take roote downeward, and then the world will be filled with fruite Esay 27.6.. The Tree groweth two waies, vpward in bran­ches, and downeward by rooting it selfe more and more in the earth: so ought a Christian to grow vpward in the externall fruites of holy life, and downe-wards in the rootes of faith, hope and other holy graces; and it is certaine, if men be carefull to fasten their rootes more and more, there will be a happy increase in the outward life of man. Thirdly, wee must arme our selues against the heate of tribulations, or persecutions, as against the meanes of failing Jer. 17.8.. Fourthly, wee must abide in Christ John 15.4., labouring to nourish the sence of his presence, and the contentment arising from the Communion with his members, &c. Lastly, wee must be much in the exercises of Mortifi­cation, euery branch that beareth fruit the Husbandman purgeth, that it may beare more fruite Ioh. 15.2.3..

Before I passe from these words, it is to bee obserued, that hee saith not they were fruitfull, or increased: but the word is fruitfull, &c. To note that when men haue giuen their names to the Gospell, that which befalleth them is said to befall the Gospell: partly, because what good men do, they doe it by direction from the Word, and assistance of the spirit of Christ: and partly because the world attributes what is done by professors of the word, to the word they heare: if their liues be full of good fruits, the word of God is glorified, but if they bee any way vicious, the word is blasphemed Rom. 2.. Then they say, this is their preaching, this comes of gadding to Sermons, and tossing of their Bibles, &c. The Vse is both for Instruction and Com­fort. For Instruction, therefore Gods Children should worke out their salua­tion with feare and trembling, and labour to be filled with the fruits of righteous­nesse, liuing inoffensiuely, and holding foorth the word of life in all holy conuersation, [Page 58] shining as lights in the middest of a froward and crooked Nation Phil. 1.11. & 2.15.16.. For Comfort also, because the Lord is pleased to communicate the honour of his word to his people, so as where the word is in credit, they shall be in credit, and if they be despised, they are not despised alone, but the Word is despised with them.

Thus of the first thing in the efficacie of the Word, viz. what it doth. The second thing is vpon whom it worketh, or the subiect-persons.

As it is also in you] Doct. Doct. It helpes not vs that others (though many) bee wrought vpon by the word, gathered, made fruitfull, and increased: vnlesse we be sure of the efficacie of it in our selues. It had beene a small comfort to the Colossians to know that the word was fruitfull all ouer the World, if it had no power amongst them. There is a windie vanitie preuailes in the heades of many hearers, they thinke they doe worthily when they com­mend the Sermon, praise the Preacher, tell of the working of the Word in such and such, though they perceiue not that vnto them it is but a dead let­ter. Many are full-mouthed, but haue emptie hearts and hands: but it should be our discretion to labour the cure of this loosenesse and wandering of heart, and not to suffer our soules to be led aside from considering our owne way by any such smooth wiles of Satan. Thus of the persons; the time followeth.

From the day.] Here I obserue three things.

There is a season for fruit.First, that there is a season for men to be fruitfull in. We are naturally dry trees, or no trees: Wee are but dead stockes: neither if wee should stand in Gods Orchard to all eternitie, would we of our selues beare the fruits of the Gospell, or exercise our selues in those faire fruits that are vnto eternall life: if before this day the Citie of Colosse had beene searched with lights, there would haue beene found no true fruits of Grace or Righteousnesse amongst them: our season to beare fruit is then when God calles for it. At some time of our life, God (giuing vs the meanes) doth set before vs the wav of Life and death, affects vs inwardly with sence of our miserie, or the glory of conuersion, or the necessitie of our repentance. Now when the Axe of Gods Word is laide thus neere to the roote of the Tree, it is then time to beare fruit, or else we are in danger. The consideration hereof, as it shewes that the workes of ciuill honest men are but shadowes or blasted fruite: so it should inforce vpon vs a feare of standing out the day of our visitation. Con­sider with thy selfe, God calls now for repentance, and the duties of new o­bedience. If now thou answere Gods call, and pray God to make thee such as hee requires thee to be, thou maiest finde fauour in his eyes; for God is neere them that call vpon him if they seeke him in due time, while hee may bee found: but if thou delay; consider first, that thy heart of it selfe without dres­sing, will neuer be fruitfull: secondly, that thou art not sure of the meanes hereafter: thirdly, if thou werest sure, yet who can prescribe vnto the most high? Hee hath called, and thou hast not answered; therefore feare his Iustice, thou maist call and he will not answere.

Secondly, that it is exceeding praise-worthy, and a singular mercie of God, if the word of God worke speedily vpon vs; if wee yeeld and stoope with the first; if it make vs fruitfull from the first day. This liuely working of the word, first is a seale to the word it selfe; for hereby it is out of all doubt, that it is the true word of God, and this effectuall worke of Grace vpon our consciences, doth fence vs against a thousand obiections about the Word: secondly, it is the Ministers seale; as soone as hee seeth this power of Doctrine; hee hath his seale from God: the fruitfulnesse of the people, is the Preachers testimoniall2 Cor. 3.2.: thirdly, so soone as we finde the Word to bee a sauour of life vnto vs, it becomes a seale to our owne Adoption to life; and [Page 59] therefore we should againe, euery man, be admonished, to take heede of de­laying the time; for not onely we want the testimony of our owne happi­nesse, while we liue without subiecting our soules to the power of the word, but exceedingly prouoke God against vs: wee should consider that the holy Ghost saith peremptorily, Now is the Axe layd to the roote of the Tree, and euery Tree that bringeth not foorth fruit is cut downe and cast into the fire. Note that hee requireth present fruit, or threatneth present executionMat. 3.10. Iohn 15.2.. Neither may we harden our owne hearts with presumption, because wee see not pre­sent execution vpon this rebellion of man against God, and the offer of his grace: for wee must know that men are cut off by more wayes then one. Some are cut off by death, as an open reuenge of the secret rebellion of the heart, not opening when the spirit of grace knocketh. Some are cut off by spirituall famine; God remouing the meanes from them, or suffering them to be their owne executioners, by withdrawing themselues from the meanes. Some men are cut off by Gods fearefull Iudgement, being cast into a repro­bate sence. Some are cut off by Church-censures, God ratifying in Heauen, what is done in Earth by the Church.

Thirdly, hence wee learne, that if we would be truely fruitfull, wee must be constantly so; not lose a leafe, much lesse giue ouer bearing fruitPsal. 1.3. Ezech 47.12.. So­daine flashes will not serue turne: the Lord knowes not how to entreat them, whose goodnesse is but like the morning deawHos. 6.4.. Either (from the day) constantly, or not (vpon the day) truely. Thus of the Time.

Fourthly, this efficacy is limited; First, by the kinde of Doctrine which especially makes men fruitfull, viz. the Doctrine of the grace of God: se­condly, by the application of it, both by Hearing and Knowledge, and both are limited, in that they are required to be in the truth. [...].

That yee heard and knew the grace of God in truth.] In the opening of these words I consider, first, the words apart: secondly, the Doctrines out of the whole. For the first: heere are three things to be considered: 1. what grace of God the Gospell propounds to men: 2. what we must doe that we may haue the comfort of this, that we doe truly heare: 3. what it is to know truely.

For the first,Fiue things principally to be acknow­ledged from Gods Grace. the Gospell requires of men a deepe sence of the singular Grace or free Mercy of God towards men, and that principally in fiue things: first, in giuing Christ to mankinde fallen; and finding out so hap­pie a meanes of our deliuerance: secondly, in accepting of the mediation of Christ in particular for the beleeuer, in the age that hee liueth in: thirdly, in forgiuing sinnes past, through his patience: fourthly, in blessing the meanes, for mans sanctification: and lastly, in allowing vnto men their lot in the inheritance of the Saints in heauen.

Secondly, that we may haue the comfort of this,That we may heare the word in truth seuen things are to be done. that we doe truly heare the word, seuen things are to be done: first, we must deny our owne carnall reason, wit, parts, and outward praises, and become fooles that wee may bee wise 1 Cor. 3.18.: secondly, wee must feare God, and set our soules in Gods presence Psal. 25.14. Acts 10.33.: thirdly, wee must come with a purpose and willingnesse to bee reformed by itPsal. 50.16.: fourthly, wee must labour for a meeke and humble spirit, mourning ouer Pride, Malice and PassionIam. 1.22. Esay 57.15. 1 Chron. 34.27.: fiftly, wee must heare all Deut. 5.27., both at all times, that is constantly; and all doctrines that concerne the grace of God: sixtly, wee must heare with faith and assuranceHeb. 4 1. 1 Thess. 1.5. How men may be said to know and yet not truly.: lastly, wee should especially in hearing, wait for a blessing from God, in the particular knowledge of Gods grace to vs, else all hearing is to little purpose.

Thirdly, men may be said to know, and yet not truely: first, when they know false things, as in the Church of Rome, to know the doctrine of Pur­gatory, Intercession of Saints, Image-worship, the Supremacie of the Pope: or in Germany, to know the Vbiquitie of Christs humane nature, vniuersall [Page 60] grace, falling from grace; or that the Sacraments conferre to all, the graces they signifie, and such like. Secondly, when men haue the forme of words, and vnderstand not the meaning. Thirdly, when the notions of the truth are entertained in the minde, and not let downe into the affections; when men haue knowledge in their heads and no affections in their hearts: the Law should be written in their hearts. Fourthly, when men know things by opinion, not by faith, as the most men know the greatest part of Religion. Fift­ly, when our knowledge is not experimentall in practise. Sixtly, when men know other things, but not the grace of God to themselues.

Thus of the words apart. The Doctrines follow.

Doct. 1 First, men may heare and yet not know. Knowledge is not attained by all that heare:The causes why many hearers get not know­ledge. and this comes to passe either as a curse for mens home-sinnes vnrepented: Where Manners will not be informed, their Faith cannot: or by reason of pride and conceit of our owne wits, and that wee neede not bee informed: Thus the Pharises are blinde though they heare Christ himselfe: or it comes to passe by reason of mens faultinesse in hearing, they heare carelesly, or without application, or with preiudice, or not all: or else it is be­cause men smoother their doubts, and seeke not resolution in priuate by con­ference, or seeking the law at the Priests mouth: and in many, fruitlesse hear­ing is caused by want of catechising, when people are not fitted for preach­ing by information in the principles before.

Doct. 2 Secondly, the hearing and true knowledge of Gods grace to a man in particular, doth make fruitfull: the salutiferous appearance of Gods grace in a mans heart, workes in a man a desire and endeauour to shew all good faith­fulnesse that may adorne that doctrine, by which hee comes to know God to be his Sauiour. It teacheth men to deny vngodlinesse and worldly lusts, and to liue godly, righteously, and soberly: it purgeth vpon iniquitie, and inflames the zeale of good workes Tit: 2.10:11.12.14.. When GODS Children haue the tydings of grace giuen vnto them, it kindles in them a singular incouragement to goe about Gods worke, and to hold out to lay the very last stone with ioy Zach. 4:7..

Doct. 3 Thirdly, as other Doctrines, so especially the doctrine of our reconci­liation with God,The doctrine of Gods grace hard to the most. or of our particular assurance of Gods grace to vs is ex­ceeding hard, and men are strangely turned off from the right knowledge of it. This comes to passe (where it is effectually preached) because it is hindred by common hope, and by a resolution in many to part with no sinne for the attaining of it; and by a naturall darkenesse in the vnderstanding of man in matters of the Kingdome of Christ, and by the speciall malice of the Deuill, and by pride in other knowledges. And lastly, by an incre­dible auersnesse in our natures, that will not bee brought to set time apart to minde this point seriously, and to apply our selues vnto the meanes that might further vs thereunto.The great commodities of assurance. Whereas if men were assured of Gods fauour, and possessed of sauing grace, the profit of the knowledge of it, would ap­peare to be exceeding great: though the heart of man be exceeding dull, yet it could not but meruailously refresh vs to thinke of the pardon of all our sinnes; yea, if wee were sure of this point, and had trauelled soundly about the experience of Gods grace to vs in particular, it would for euer set­tle vs in the plerophorie of our religion. A man needs neuer care for disputes and the thousands of Volumes, about which should be the true Church or true Religion? for if a man by sound reasons from the word and Spirit of God, had gotten the assurance of Gods loue, hee would become as Mount Sion, that could not be mooued. This also would make a man able to con­temne all earthly mutations, and liue in firmenes of heart, in some measure, out of the feare of any afflictions, or of death it selfe: and besides, it would [Page 61] preserue vs from the poyson and infection of earthly pleasures, and vaine delights and profits. And to conclude, it is to enioy a kinde of heauen vp­on earth, as being an entrance into the first degree of eternall life.

When men get from vnder the Law to liue vnder Grace, it workes not onely a dissolution of the dominion of sinne, but a consecration of the members for the seruice of righteousnesseRom: 6:14.13: of the fulnesse of CHRIST do all the faithfull receiue euen grace for grace 1 Pet: 1:13:;Joh: 1:14:16 the truth of Sanctification and new Obedience, together with the perfection of Redemption and Iu­stification. To conclude, euery faithfull man may say as the Apostle said, By the grace of God I am that I am 1 Cor: 15..

The vse is first for instruction, euen to labour so much the more earnest­ly for the certaintie of assurance of Gods grace and free fauour to vs in par­ticular, because it will make vs abundant in the worke of the Lord, and in­rich vs with those things that may further our reckoning against the last day. But that wee may speede in suing for Gods grace, and waiting for the tydings of his speciall loue, wee must labour to be good men, and shew it by this, that wee be men of holy imaginations Pro: 12:2.. Our vnderstanding will neuer be capable of this knowledge till the euills of the thoughts be in some mea­sure purged out and subdued. Besides, we must take heede of scorning and contemning the meanes of gracePro: 3:34., and labour for a hatred of euery sinne; for till then wee neuer get any sound experience of Gods fauour. So long as a man makes a mocke of any sinne, and securely against the light will com­mit it, so long he remaines vnder the power of folly and vnregenerationProu: 14:6.: but especially wee must labour to get and grow in humilitie; for God be­stowes his graces on the humble1 Pet: 5:4. Iames 4:7.. And if God euer comfort vs with his grace, let vs so learne to make it our portion, and to trust perfectly vpon it1 Pet: 1:13:: as not to receiue it in vaine2 Cor: 6:2., but obey all the counsell of God and his Ministers that beseech vs to expresse the power of it in our liues.

Secondly, the doctrine of the power of Gods grace doth bitterly reproue foure sorts of men: First, such as neglect Gods grace, and seeke not any par­ticular euidence for it. Secondly, such as fall away from the grace of God, and giue ouer the vse of the meanes of graceGal: 1:6.; which apostasie many times befals such men as will not wash off the pollution, nor by mortification stay the springing vp of some bitter roote or other within their hearts. Such Apostates, when they were at the best, had in their hearts some imperious lusts and passions or other, that they made not conscience of to subdueHeb: 12:15.. Thirdly, such as turne the grace of God into wantonnesse: men that before they haue any reason of comfort, vpon the bare hearing of the promises of the Gospell, take libertie to liue licentiously, and follow their sinnes with pre­sumptuous abuse of Gods mercy. These are vngodly men, ordained before to condemnation Iud: 4.. Lastly, such as cannot abide the doctrine of GODS grace, but despise and hate the very Spirit of Grace, how sore shall their pu­punishment beHeb. 10:29.?

Thus farre of the Thankesgiuing for the principall meanes of Grace. The Instrumentall followes.

THese words are the second part of the Preface, wherein he sheweth that hee praied for them, which hee both generally affirmes,The Diuision. and specially declares.

The generall affirmation is in these words: For this cause, wee also, since the day we heard of it, cease not to pray for you.

The speciall Declaration is in the words that follow: And to desire that yee might be fulfilled with the knowledge of his will: and so forward to the end of the 11. Verse.

In the affirmation are three things: first, an Intimation of a reason, (for this cause;) secondly, the Notation of time, (since the day wee heard of it;) thirdly, the Matter affirmed, (we cease not to pray for you.)

In generall wee may plainely obserue that the desires of our hearts,We are nei­ther borne, nor borne againe for our selues. and endeauours of our liues ought not to be imployed for our owne good one­ly, but for the good of others. Wee are neyther borne nor borne againe for our selues. Sanctified and holy men haue beene full of constant and ardent affections and desires after the good of Gods Children: The mani­festation of the spirit is giuen to euery member to profit withall 1 Cor. 12.7.. Religious Loue seeketh not his owne things1 Cor. 13.: wee should not seeke our owne things, as many doe, but that which is Iesus Christs, viz. that which tends to his glo­ry, and the profit of his members: yea, Christians should serue one another by loue: hee is not of God that hath not holy affections to promote so farre as in him lyeth, the good of Gods Children1 Ioh. 3.10.. Herein are the Chil­dren of God, and the Children of the Diuell vsually knowne: certainely that which any man is in Religion, hee is relatiuely; if not fit to serue the body,Note. then not fit to be of the body; hee is not a Saint, that seekes not communi­on of Saints.

This may serue: First,Ʋses. to shew the miserie of such as haue no inflamed de­sires after the good of Gods Children. Secondly, it may giue vs occasion to examine our selues, what good the body of Christ reapes by vs. If any Christian of lesse power, gifts and meanes in the world, aske; what good can I doe to Christians? I answere, if thou canst doe nothing else, thou canst pray to God for them, and desire their good, reioyce in their prospe­ritie, and mourne for their miseries: neither let this be thought a meane and vnprofitable seruice to the body; for wee see here a great Apostle imploy­ing himselfe about such worke: yea, thou dost benefit the body by kee­ping an holy order in thine owne worke, walking inoffensiuely. If one stone flie out of the building it may breede great annoyance to the whole. Thirdly, this should teach vs to auoide what lets our desires or abilities to serue the Brethren by loue, and what may wrong the body: Take heede of worldlinesse, euen these carking cares, or plodding thoughts, about earthly things: vse the world, but serue it not: take heede of irreligiousnesse or the common prophanenesse of the world: take heede of rash censuring, and the customary liberty of speech to iudge, and master-like to taxe the actions of others: lastly, take heede of presumptuous and scandalous courses of life. And here also may be gathered a comfort to afflicted consciences, that are [Page 66] distressed, because they finde not what they would in themselues: they must know that one great way of triall of sinceritie, is by the constant vpright­nesse of their hearts, in the desires of good to the Church and people of God. And therefore though they cannot speake so much good of themselues as were meete, yet it is a great grace of God, that they haue inflamed affections to wish all spirituall prosperitie to Gods people, and to blesse them in the Name of the Lord.

Doctr. When thou seest the word begin to work in any place pray feruently to God. For this cause.] Doct. When we see the Word of God beginning to worke effectually in any people, and that they wax fruitfull, it is the dutie of all that loue Sion, to bestirre themselues, and cry mightily to God, with vnces­sant prayers for them. If it be asked what we should pray for, or wish vnto them. I answere, wee should pray; first that God would restraine the Di­uell and all wicked men, that profession bee not dishonoured in the birth of it, by scandalous persons: for it is one of the first practises of the Diuell, to thrust up wicked men into profession,What thou shouldest pray for. that so the glory of sinceritie might be darkened. Secondly, that the word might haue free passage without interruption or hurtfull opposition. Seldome doth powerfull preaching make a diuision in the heape, but the Diuell and diuellish men striue to wring the Fanne out of Christs hand, that the winnowing may cease. The Do­ctrine that separates the precious from the vile, and without respect of per­sons, yeelds comfort to the gracious, and terrours, as the onely present portion of the prophane, is exceedingly opposed of the world. Thirdly, that they may grow in grace. But, to omit other things, the Apostle here shewes by his owne example that we should pray; first, that they may truely know the will of God in Christ: secondly, that they be discreete and wise in carriage, as well as in vnderstanding: thirdly, th [...]t they may walke worthy of the Lord, &c. fourthly, that they may increase in knowledge: fiftly, that they might perseuer, being strengthened with Gods might: lastly, that they may lead a patient and ioyfull life. And wee should be thus carefull of the good of others, both because God requires it, and the Saints haue practised it; and besides, if thou haue any grace, thou standest or fallest with others, in respect of the credit of profession.

Since the day that wee heard of it, wee cease not to pray for you.] First, from the coherence of these words with the words following, wee may note the great efficacie of Prayer, how mightily it preuailes with God: it is a way by which a Christian may exceedingly helpe himselfe and pleasure his friends The prayer of the righteous auaileth much, both for helping of the body, and healing of the souleIames 5.16.. If two sound-hearted men agree in earth, in a suite to God the Father in heauen, they preuaile with incredible successe, they get what they would haueMat. 18.19..

And that wee may be incouraged to Prayer, there are diuers things that might vndoubtedly perswade vs to resolue of the efficacie of prayer.Incourage­ments to prayer. First, Gods Commandement; certainely God will not require prayer but that hee meanes to heare itPsal. 50.15.. Secondly, The Nature of God, he is a Father, and hath the compassions of a Father. Though Abraham would not know his seede, if they had suites to him, and Iacob be ignorant of his posteritie; yet God will heare and redeeme Esa. 63.16.: Though a mother should forget her motherly compassions, yet God will not forget his Esa. 49.15.: and therefore if earthly fathers, that haue a great deale of ill nature in them, can giue good gifts to their children, and that because their children aske them, how much more shall God our Father, who is perfectly compassionate, giue good things; yea, the best things, yea, the very fountaine of all good, his holy Spirit, if wee aske him Math. 7.9.? Thirdly, the manner of Gods pre­sence of grace; when wee haue any suites, hee is not farre off, or hard to come to, as earthly Princes are, and great men in world many times; [Page 67] but hee is neere to all that call vpon him in truth Psal. 145.18; yea, for more assurance of this, that hee is ready to receiue petitions, it is sayd, His eares are open to the cry of the righteous: he is so farre from being absent, that there is not so much as any little impediment in his eare. God is euer ready to heare, if our hearts were ready to pray. Fourthly, The property of Gods liberality; hee holdes it a great blemish and dishonour to his bounty, either to deny when hee is as­ked, or to reproach when hee hath giuen; either to except against the per­son, or to sticke at the greatnesse of the giftIames 1.5.. Fiftly, the assistance of the spirit of Adoption; The Spirit helpes our infirmities, though wee know not how to pray as wee ought, yet that shall not let audience; for The Spirit it selfe will make request for vs, euen in the sighes which cannot bee expressed Rom. 8.26.. Sixtly, The merits of Christ and his intercession; hee hath prayed for vs, so as what we aske the Fa­ther in his Name, hee will grant it Ioh. 14.13.14. Seuenthly, The hate God beares to the ene­mies of his people; Gods Seruants shall speede in their suites, euen because of them that rise vp against them. Lastly, our prayers are furthered by the very Faith and Holinesse of our godly and spirituall Ancestours, the posteritie speedes the better for their sakes: yea, without question we speede the better in England, because we are the seede or Successours of the Martyrs.

Obiect. Obiect. But I haue prayed for my selfe and others, and yet finde not successe. Sol. First, if thou speede not,Solut. it is either because thou art not a righ­teous personPsal. 34.16. & 109:7.: or thou art disordered in thy carriage in the family1 Pet. 3.7.: or thou didst not continue in prayerLuk. 18 1. to 8.: or thou dost aske amisse.

Quest. Quest. But how may I know whether I did aske amisse? Ans. Ans. Thou didst aske amisse: first, if thou didst pray and doubtIames 1.6. Job 21.15.. Secondly, if thou didst make prayers thy refuge, but not thy recompence, when thou camest to pray thou consideredst what thou didst want for thy selfe, not what thou shouldest render to God; thou vsedst prayer to serue thy turne, but when thou hadst sped, thou didst not returne by prayer to render vnto God his honourPsal. 116.12.. Thirdly, if thou didst not make conscience of the vse of other ordinances of God; for God will not giue all to any one ordinance. Fourth­ly, if thy prayers were ignorant, proud, hypocriticall prayersMat. 6.. Fiftly, if thou wast not in charitie but broughtest thy gift, and diddest not forgiue, or seeke reconciliation with thy brotherMat. 5.. Sixtly, if thou didst aske of God for wrong ends, or wrong things, as to spend on thy lusts Iames 4.3.: or for temporall things onely or cheefelyHose 7.14.: besides, many times it comes to passe that men speede not, because they are not humble. Wee should so prize and esteeme holy things, as wee should exceedingly reioyce, if wee could get but the crummes that fall from the Fathers table. This Humilitie is euer ioyned with great Faith and wished successe in all suites to God. Againe, it is to bee noted, that men may bee deceiued about the successe of Prayer: for the decree for our succours may goe foorth at the very beginning of our suppli­cations, though the knowledge of it bee not reuealed vnto vs till afterwards. Further, God heareth prayers diuersly; sometimes, hee heareth to grant the verie thing we desire; sometimes he heareth, and granteth, and giueth, not the verie things wee desire, but that which hee holds to bee best for vs, and for the distresse wee are in: so hee was sayd to heare CHRIST, Hebr. 5. Lastly, God doth heare and grant, and yet deferre to giue, and that for our great good many times: hee deferres that hee may prooue vs, that our faith may bee the more kindled, that his benefits may bee more sweet when they doe come, and that wee may know by the want, that it is his gift, when they are bestowed, and that wee may bee more carefull of the good vse of his gra­ce [...], gifts and benefits, when we haue them. Thus of the Coherence.

For you] Doct. We are bound to pray for others as well as our selues.Doctr. In this place I consider in this point only two things. First, the kinds of prayers [Page 68] for others: secondly, the sorts of persons for whom wee must pray.

The kindes of Prayers for others.For the first; I obserue heere in the originall, two words, [...] and [...], in the translation, Prayers and Desires: as I take it, all the sorts of prayers for others may be referred to these two heads: and these two dif­fer not so much in the matter, as in the motiues to prayer; [...], Pray­ers, are such suits vnto God, as wee are vehemently mooued to, by the con­templation of God and his Attributes. The difference betweene [...] and [...] is somewhat shadowed out by Oration and Adoration. [...] heere rendered Desires, are all suites vnto God, arising from the deepe sence of mans estate, [...]. either in dangers, wants, or blessings: and vnder this kinde may bee placed the three sorts of prayers in 1 Tim. 2.1. for our desires for others, are either Deprecations, in which wee desire God to turne away, or keepe from them some great euill; or Intercessions, which are either com­plaints of wrongs, or most importunate supplications vnto God for their con­uersion and the pardon of their sins: or lastly, Thankesgiuings for Gods mer­cies and blessings.

The persons for whom we must pray.Secondly, to the Question, for whom wee must pray. It is shortly an­swered, 1 Tim. 2.1. for all men, excepting dead men, or such as sinne vnto death, or such, concerning whom the will of God is reuealed for their per­dition, as the man of sinne: so as also by all men, wee vnderstand all sorts of men,2 Thess. 2. not all the particular men of euery sort: for wee may not desire salua­tion for all the men that God hath made (vniuersally considered,) seeing the counsell of God is vnchangeably past concerning reprobates: But that which in this Text is principall, is, that Ministers and People must pray one for another. Ministers must pray for their People: thus doe the Apo­stles in euery Epistle; yea, Samuel saith, God forbid I should cease praying for you; as if hee knew it to be a detestable thing for a Minister to bee so retch­lesse or carelesse, as either not to pray, or not to continue to pray for his people. The people must also pray for their Ministers, and that especially for these things, that God may deliuer them from the rage of the disobe­dient, and the practises of their enemiesRom. 15.30.; that God would open their mouthes, and giue them vtterance Ephes. 6.19., with a fitnesse to discouer the secrets and mysteries of Christ Col. 4.3.; and that their Gospell may runne and grow, both in efficacie and credit 2 Thes. 3:1:2; yea, in as much as they labour about sauing other mens soules, the people should by prayers labour to further the saluation of their Ministers.

Wee cease not.] Note. First, hee that loues the people of God truely, loues them constantly.

Secondly, that a heart truely sanctified is much in prayer, cannot giue it ouer. It is a wofull thing to neglect prayer, but how cursedly miserable is their case whose hearts rise against prayer, and cannot abide it, but persecute it in others?Not ceasing, what it im­plies.

Thirdly, the not ceasing in prayer, hath in it constancie and perseuerance in prayer; and teacheth, that as wee are bound to pray, so are wee bound to perseuer in prayer; yea, if wee must not cease to pray, it implies: first, that wee must pray in all places: secondly, that wee must watch to pray: thirdly, that wee must beleeue, and hope wee shall obtaine what wee pray for: fourthly, wee must not appoynt God either time or meanes: fiftly, that wee must pray with all manner of prayers; for all these fiue things are requisiteIohn 4:21. 1 Tim. 2.8. Mat. 26.41. Col: 4:2. Ephes. 6.18. 1 Pet: 4:8. Iames 1:6:7. Heb. 10:36: &c Heb: 2.3.: or if any of them bee wanting, there will not bee constant and faithfull prayer. Yea, not ceasing, notes that there is singular comfort in prayer, else men would neuer hold out.

Solut. Obiect. Obiect. But, not ceasing, implyes, multiloquie, vaine babbling. Sol. Not so: a man may pray earnestly and often, and yet not vse many wordsEccles: 5:1. Mat. 6..

Obiect. Obiect. But, to pray without ceasing, is to bee tyed to vse idle repetitions; [Page 69] for how can men bee furnished and finde matter to pray so often and so much?Solut. Sol. A Christian is furnished many wayes with needefull occasions of continuall prayer. First, hee is tyed to a dayly Sacrifice both morning and euening, by Prayer and Prayses. Secondly, hee findes continually new Mercies, and those require new songs of praise and prayerPsal. 40.4.. Thirdly, as his knowledge encreaseth by the vse of the meanes, hee findes an increase of matter, to driue him to prayer, and make him pray better. Fourthly, new infirmities breaking out in himselfe and others, and that dayly, giues an occasion to renue his suites to God. Fiftly, the Creatures, and his cal­lings must bee sanctified by the Word and Prayer. Sixtly, varietie of crosses breaking in vpon him, giues him cause to runne to God for the sanctifying or remoouing of them.

Let such pray seldome as thinke they owe God no Sacrifice, or receiue no blessings from God, or care not for knowledge, or finde no infirmities in themselues, or haue no crosses, or neede no blessing vpon their callings and labours: but let all that feare God stirre vp themselues to pray without ceasing, because God [...]equires it, and hath made gracious promises; because they finde daily necessities, and may heereby exercise their faith, and shew their loue to God and to others, after the example of the Saints, and by the motion of the Spirit of Adoption, which will not be idle in them.

Thus of the Affirmation. The Declaration followes.

That yee might be fulfilled with the knowledge of his will in all Wisdome and spiri­tuall vnderstanding, that yee might walke, &c.]

In this Declaration hee describeth the knowledge hee prayes for, by fiue things:

• 1 By the Obiect of it; The will of God.
• 2 By the Parts; Wisdome and vnderstanding.
• 3 By the End; That yee might walke, &c. Ʋers. 10.
• 4 By the Cause; His glorious power, Vers. 11.
• 5 By the Effects; Patience, Long-suffering, Ioyfulnesse.

The Obiect is described in these words; fulfilled with knowledge of his Will. And here is, 1. the Obiect it selfe, Will of God: 2. the Meanes of apprehen­sion (viz.) Knowledge: 3. the Measure, filled with it.

Of his will.]. Will is a propriety in God.Proprieties in God. Proprieties in God are either Personall or Essentiall: the Proprieties of the Person are such as these; in the Father, to beget and send foorth; of the Sonne, to be begotten and sent forth; and of the holy Ghost, to proceede: the Properties of the Essence, are of two sorts: some note the Essence, as they say, à priori; and these are such Proprieties as are incommunicable, that is, are so in God as they are in no Creature, as Infinitenesse and Simplicitie, free from all mixture, parts or composition: some note out the Essence à posteriori; and these are such as are first and principally in God, but in the second place communicable to the Creature; and of this sort are Power, Wisdome, amd Will in God.

The will of God is either, The Will of Gods good pleasure; or, The Will of his pleasure.

The Will of Gods good pleasure is in things where the effect is good.

The Will of his pleasure is in things where the effect is euill;Bene placiti. Placiti. and so hee wils in respect of the end, but not in respect of the meanes to the end, as Sinne, and some Miseries.

The Will of Gods good pleasure is heere meant: and this is secret or reuealed. The reuealed Will is heere meant.

The reuealed Will of God is of foure sorts. It is 1. His determining Will concerning vs, what shall become of vsEphes. 1.5.. 2. His prescribing Will, where hee requires either Obedience; and this is reuealed in the Law: or Faith and [Page 70] Repentance, and so it is reuealed in the GospellEphes. 1.9. Acts 22.9.. 3. His approouing Will, and that is that Will, by which hee graciously accepts, and tenderly regardeth those that come to him in Faith and RepentanceGal. 1.4. Mat. 18.14. John 1.23.. 4. His disposing Will, and this is the will of his prouidence1 Cor. 1.1. Rom. 1.10. [...].. The prescribing Will of God is wholly reuealed, the other three but in part, and by consequent.

Thus of the Will of God.

Knowledge.] This is the Grace by which the Will of God is apprehen­ded. The originall word is three waies accepted: Sometimes, for Knowledge; so ordinarily: Sometimes, for Acknowledgement; as it is translated in these places; Luke 1.4. 1 Cor. 16.18. 2 Cor. 6.9. Sometimes, for Knowing againe. All three sences may be heere well considered off.

First, of knowing Gods Will. Heere I consider three things: first, what we must know: secondly, why: or, the motiues to perswade to seeke for know­ledge: thirdly the meanes to be vsed thereunto.

What wee should seeke to know.For the first: wee must know that God doth approoue of vs in Christ: the approouing will. And this is so necessary, that our hearts can neuer bee rid of the occasion of feare of our Reprobation, till wee doe know it2 Cor. 13.5.. Se­condly, we must know what God hath determined of vs: his determining will. To this end hath God giuen vs his Word and Spirit, that wee might know what hee hath prepared for vs, if wee loue him1 Cor. 2.9.. Thirdly, wee must labour to know what hee requireth of vs: his prescribing will. It is sayd of Dauid, Acts 13.22. that hee did all the wils of God; and so should wee also labour to know, and by practise expresse the power of all Gods wils: and the rather, seeing we haue fulfilled, not the will, but the wils of the flesh from time to timeEphes. 2.3. Motiues to knowledge..

For the second: there are many things might enflame vs to the desire of knowledge. For this is the glory of Gods Elect, not riches, not strength, not carnall witIer. 9.24.. It is the singular gift of Gods grace, and speciall portion of his ChosenMarke 4.11.. It is a great sinne, and greeuous curse to want itHos. 4.11.: but a damned plague to contemne itIob 21 14.. Knowledge? Why? it is more excellent then all things: all but losse and dung in comparison of itPhil. 3.9.. Without it, Zeale is little worthRom. 10.2., and Sacrifice is in vaineHos. 6.6.. What shall I say; This is eternall life to know God, and whom he hath sent Iesus Christ Iohn 17.3. Rules for attaining knowledge..

Thirdly, what must wee doe that wee may attaine to the knowledge of Gods will? I answer: First, wee must get to bee true members of Christ: for No man knoweth the Father but the Sonne, and they to whom the Sonne reuealeth him Mat. 11.27.. Secondly, we must conscionably practise what we doe already know by the light of Nature, or generall light of Religion, and then Christs gracious promise lyeth for the further reuelation euen of sauing knowledgeIohn 7.17.. Thirdly, men neuer soundly prosper in the attainment of sauing knowledge: till they haue beene in the furnace of affliction of Conscience: after men haue beene wounded in spirit and their hearts smitten within them, they will then know, and endeauour themselues to knowHos. 6.1.3..

But this Question may be excellently answered out of two places of the Apostle Paul.

First, in the 12. of the Rom. 1.2.3. The Apostle shewes that a man must doe fiue things, if hee would know what the good, and acceptable, and per­fect will of God is. First, hee must deuote himselfe to a religious course of life: this hee calles sacrificing of our selues to God, Ʋers. 1. Secondly, hee must no more follow the fashions of the world. Thirdly, hee must by prayer, and the vse of all the meanes, repent for the sinnes of his minde, and get a new minde to put his knowledge in. Ver. 2. Fourthly, hee must be pro­uing and trying, often examining himselfe, and trying his euidence concer­ning the faith of Gods good will to him, as the hope of his glory. Verse 2. [Page 71] Fiftly, hee must not bee ouer-curious to prie into such knowledges as con­cerne him not; but be wise to sobriety, labouring especially by hearing and practise, to get within compasse of the knowledge of his owne Iustification, Sanctification, and Saluation, Vers. 3.

Againe, in the 5. of the Ephesians, Ʋers. 14. to 22. to gaine the true light of Christ, and vnderstand Gods will, the Apostle shewes that wee must doe nine things. First, wee should awaken our selues out of the spirituall slum­ber of our hearts; labouring, by prayer and meditation of our danger, to force open the eyes of our mindes; Awake thou that sleepest, Ver. 14. Secondly, wee must forsake the company of wicked and carnall men, that haue no taste nor feeling of things that belong to the kingdom of God; Stand vp from the dead, Verse 14. Thirdly, wee must walke circumspectly (precisely, the originall word is) being resolued to make a conscience of all our wayes: [...]. or else in vaine to goe about to digge for knowledge, Ʋerse 15. Fourthly, wee must allow much time for hearing, and reading, and conference; euen as men that meane to redeeme all the time past they haue vnprofitably spent, Ʋerse 16. Fiftly, wee must bring a minde willing and desirous in all humi­lity, to vnderstand Gods will: a froward spirit cannot prosper; or a man wise in his owne conceit, Verse 17. Sixtly, wee should in speciall take heede of drunkennesse, or any kinde of tipling, wherein is excesse, Verse 18. Seuenth­ly, wee must labour for a cheerefull spirit, and a glad heart, and shew it by singing of Psalmes, making melody in our hearts to God: a heauy spirit is dull of apprehension, Verse 19. Eightly, wee must giue thankes for all things, rea­dily acknowledging euery mercy, and reioycing for any successe in the meanes, Vers. 10. Lastly, wee must submit our selues one to another, euer wil­ling to learne in any thing of any body, Ephes. 5.21. Hee that scorneth en­formation is a foole.

Thus of Knowledge.

Secondly, it is not enough to know, but wee must acknowledge the will of God, that is, by a constant and open diligence in the vse of the meanes,Of acknow­ledgement, or profession. and conscionable heedefulnesse euen in all things in practise, wee must hold foorth the light of the truth, in a religious profession of it, in commu­nion with the Saints, and separate from sinners: this is required in Gods Elect as well as Faith, Tit. 1.1. Neither is it a precise humour in some few, but God would haue all come to the acknowledgement of the truth 1 Tim: 2.4.; not to heare it, or to know it onely. Without this, I will not say absolutely, a man cannot bee in Christ; but this I say, with the Apostle, A man cannot bee perfect in Christ, and of ripe age Ephes. 4.13.. By this acknowledgement wee escape an exceeding great deale of filthinesse that is in the world 2 Pet. 2.20.: and because that many men will by no meanes drawen to acknowledge the way of God, therefore by a iust iudgement of God they are deliuered vp to a reprobate sence Rom. 1.18.. Only two things are to be vrged vpon professours heerein: first, that they doe soundly repent of their sinnes before they make profession, and enter vpon acknowledge­ment1 Tim. 2.4.; or else acknowledgement will bee a vaile for filthy Hypocrisie: se­condly, that they take heede of sinning presumptuously after acknowledge­ment. Feare the curse, Heb. 10.26.

Thirdly, wee must know againe: this hath three things in it. First,Of knowing againe. we must bee often viewing and looking ouer our euidence, to bee sure of the whole and euery part of it, as wee would doe if wee had assurances for matters of the world. Secondly, because sinnes after calling doe greatly darken know­ledge, therefore wee must not onely renew our repentance, but our know­ledge also. Thridly, wee must know the truth of God, not onely in our mindes, by vnderstanding and thinking of it; but wee must know it againe, in the affections of our hearts in respect of sence and feeling, and againe [Page 72] after that, in the practise of our life; for that is experimentall knowledge, and the very power of godlinesse.

Ʋse.This Doctrine of the knowledge of the will of God, reprooues many sorts of men. First, such as desire not knowledge at allIob 21.14.: and so perish for want of itHos. 4.6. 2 Thess. 1.8.. Secondly, such as sometimes desire knowledge, but they will not vse the meanes, or not constantly, or not all the meanes. Thirdly, such as will know something of the prescribing Will of God, but neuer heede his approouing or determining Will. Fourthly, such as, though they vse the meanes for Knowledge, yet will at no hand abide Acknowledgement. Lastly, it reprooues the carelesnesse euen of Gods people many times, neglecting to make their Calling and Election sure, by looking often ouer their euidence, and renuing their knowledge, and labouring the cure of their natures from slum­ber and relapses. Thus of Knowledge.

Obser. 1 Filled, or fulfilled.] From the obseruation of the measure I note foure things. First, that wee must not rest in beginnings; wee must bee filled with all knowledge Rom. 15.14.: not onely get Grace and Truth, but bee filled with itIohn 2.14.: so full of Wisdome Acts 6.3.5., of Faith and Power Acts 6.8., of Good-workes Acts 9.36., of Ioy in Gods fauourActs 2.28., of all Hope Rom. 15.13., full, euen with the fulnesse of him that filleth all things Ephes. 1. vlt.. But it is contrary with the most men: for wee may complaine out of diuers Scriptures, euen of them that they are filled, not with Grace, Knowledge, Faith, Workes, &c. but with the Leprosie of all spirituall Infe­ctionsLuke 5.12., with all DeceitActs 13.10., with Wrath, euen when they heare Gods wordActs 19.28., with worldly Greefe and PassionsIohn 16.16., with all kindes of VnrighteousnesseRom. 1.19., with DrinkeEphes. 5.18., with the measure of their Fathers SinnesMatt. 23.32.; yea, so wretched­ly vile are the liues of many, that they shew themselues to bee filled with the Diuell himselfeActs 5.3.: but the workes almost of none are perfect, or filled before GodReu. 3.2..

Secondly, that there is something in Grace or Knowledge still wanting: Obser. 2 wee know but in part. Mans heart may be compared to a Vessell, the meanes to a Pipe, the Spirit of God to the Wheele that beates the water into the Pipe, the Minister is the Seruant that opens the Cocke; and then the reason why we know but in part, is, either the Cocke alwayes runnes not, or not alwayes in the same measure: and sometimes our Vessels are filled with other things, as the cares and lusts of the World, and so they runne ouer; and vsu­ally our Vessels runne out, and lose what we receiue by the meanes.

Obser. 3 Thirdly, the knowledge of the will of God, and spirituall things, onely can fill and satisfie the heart of man, all else is meere vanity and vexation of spiritEccles. 1.2. Nothing can fill but know­ledge & spiri­tuall things.. Earthly things cannot fill, neither the knowledge of them, nor the vse or possession of them, because they are not infinite nor eternall: be­sides, there is nothing new, nor are they of a like nature with the Soule: they are enioyed with vexation and much sacietie, for our affections will not loue them still; yea, most an end the vanity of mens mindes so turneth deuises, concerning their knowledge or vse, that death or losse takes them or vs away, before they can finde out that way of vsing of them, that could satisfie and fill the heart.

Obser. 4 Lastly, nothing but the will of God bindes conscience: the Apostle of purpose layeth the foundation in the Preface, concerning the knowledge of, and resting vpon Gods will, that so be might the more easily beat downe their Traditions and Philosophicall Speculations, of which he meant to en­treat in the next Chapter. Now, if this Doctrine bee true, as it is most true, then Apocryphe Scripture, Councels, Fathers, and Princes Lawes, doe not binde further then they are agreeable to Gods will; and therefore much lesse Popes Decrees, Traditions, and humane Inuentions.

Thus of the Obiect of Knowledge.

In the next place it is described by the parts of it,The differen­ces betweene Wisedome and Vnderstanding. in the next words [In all wisedome and spirituall Vnderstanding.] Where the Apostle shewes that sa­uing Knowledge hath two parts, (viz.) Vnderstanding and Wisedome. Con­cerning the difference betweene the two originall words, in this place ren­dered Wisedome and Vnderstanding, there is a great stirre amongst Interpre­ters. Some say that the one proceedeth out of the principles of the Law of Nature, and the other out of the principles of Faith. Some take the one to be a knowledge concerning the end; the other, of things that are for the end. Some thinke by Vnderstanding is meant apprehension; and by Wise­dome is meant Iudgement, or dijudication. Some thinke, that Synesis, ren­dered Vnderstanding, receiueth the will of God in the whole; and that Sophia, Wisedome, conceiueth it in the parts, and with weighing of all circumstances: by the first they consider what is lawfull, and by the second what is expe­dient. Some say that the one of them conceiueth the obiect of felicitie; the other, the meanes by which men attaine it. Some thinke they differ thus, that the one vnderstands of God absolutely, by Scripture, as he is; and the other considers of God by relation, or comparison with the creatures, by experience, as hee is tasted to be good: but the plainest and soundest diffe­rence is this, that Vnderstanding is contemplatiue knowledge; but Wisedome is actiue knowledge: the one giues rules for practise, the other for Iudge­ment and Contemplation. But before I consider of them apart, I obserue two generall Doctrines.

First, that sauing Knowledge and Wisedome is not naturall,Two generall Doctrines. but from a­boue, and had onely by CHRIST, here it followes Faith and Loue: it is wrought by the power of the Gospell, it is prayed for; and lastly, it is plainely said to be spirituall: See more, Iames 3.17. 1 Cor. 2.14. 2 Cor. 1.30. Tit. 3.3. and it may serue for many vses.

First, it should inforce vs to labour to become spirituall men, as wee would desire to haue any thing to doe with the knowledge of Gods will:Vses. for if wee be not more then naturall men, it is certaine wee know not the things of God. Be sure therefore thou be no naturall man.

Quest. How may a naturall man bee knowne.How a natural man may be knowne. Ans. Hee is a naturall man: First, that hath in him onely the spirit of the world, 1 Cor. 2.12. Se­condly, that knowes not that wisedome of God that is in a mysterie, that is, his Reconciliation and Saluation by Christ, 1 Cor: 2.7.10.14. Thirdly that loues not God, Ʋers. 9. as they doe not that loue not the word, people, and way of God. Fourthly, that knowes not the things giuen of God by the Spirit, Vers. 12. Fiftly, that accounts spirituall things foolish things, and religious courses foolish courses. Vers. 14. Sixtly, that hates sinceritie, and walkes after his owne lusts, Iud. 19.18.

And it is worthy to be noted, that the Apostle,Who make the Schisme in the Church when he fore-tels of these wicked loose persons and prophane men, liuing in the Church, he saith, they make Sects; and it is most sure, that not onely Heretikes and false-Teachers, that draw men out of the bosome of the Church, to diuide them from our Assemblies, but euen wicked men, that wallow in sinne, make Sects and Schisme, and diuision in the Church, though they otherwise come to the Word and Sacraments as the people of God doe: for the Word is seldome effectuall in the working of it in any place, but wee may finde the Diuell stirring vp carnall and naturall men, that striue by all meanes to pursue such as desire to feare God, lading them with reproaches, and blowing abroad slanders, and wilfully both disgracing them, and shunning their pre­sence; and when they haue done, call them Sectaries, and other Hereti­call names: them, I say, that excepting their care and conscience to walke vprightly with God and vnrebukeable amongst men, liue in peace by them: [Page 74] but though men are deceiued, God will not be mocked; these are the men that God meanes to indite for making of Sects in the Church, as well as Heretikes.

Secondly, seeing true Wisedome is from aboue, it should worke in vs a dislike both of hellish wisedome and earthly wisedome:Diuelish wise­dome. 1 Cor: 2:8. Exod: 1.10. by hellish wise­dome I meane such wisedome as was in the Priests when they killed Christ, or that that was in Pharaoh, who counts it to deale wisely, to oppresse Gods people: It is diuellish wisedome to bee cunning or artificiall in hiding the practise of sinne: it is diuellish wisedome to haue skill in defending sinne: It is diuellish wisedome that is vsed in the refining of sinne; as for example, drinking of healths began to grow to that detested head, and was accom­panied with that filthy villany and abhomination, in respect of the excesse of it, that certainely the Diuell should neuer haue gotten the most men in a short time to haue had any thing to doe with such a damned beastlinesse; now the Diuell not willing to loose his homage and sacrifice, inspires some men to bring in a libertie to drinke in lesse glasses, and with allowance of choyse of drinkes or Wines, and now the sinne is refined, it goes currant.

Earthly wise­dome.Earthly wisedome is of two kindes: for either it is a skill to get goods, or else it is humane learning and policie, both allowable in themselues, but neither to be too much liked or trusted to: for as for the skill to get riches, What would it profit a man to winne the whole world and loose his owne soule? and the praise of humane wit, learning, policie, &c. is much curbed by certaine terrible places of Scripture. The conceit of this wisdome makes the Crosse of Christ of none effect1 Cor: 1:18.; and a man may haue a great measure of it, and be famous, and yet be without God, without Christ, and without the couenants of promise, and without hope in the world Ephes: 1.12.: for, not many noble, nor many wise hath God chosen 1 Cor: 1.26.27. Yea, God many times hides the mysteries of the Kingdome of Grace from these great Wise-menMath: 11.27, and sets himselfe of purpose to stayne their pride, to destroy their wisedome, and to infatuate their counsels. Where is the Scribe (learned in the Scripture?) where is the Disputer of this world (skilfull in humane learning and policie1 Cor: 1.19. & 2.6.?) Hath not God (to vexe the ve­ry hearts of these men) tyed conuersion of soules, ordinarily, to the foo­lishnesse of preaching?

Doct. 2. It is not enough to get Pietie, vnlesse wee get Wisedome also, 1 Cor. 1.24.30. Acts 6.3. Ephes. 1.8.17.

Vse is, first, for confutation of those that hold all labour for the attaining of spirituall things to be folly; of most men those to be fooles that make such adoe about the vse of the meanes of Saluation. But it is certaine that Christ, that giues godlie men righteousnesse, giues them Wisedome. Religion doth not make men foolish, but giues wisedome to the simple Psal: 29.7.. Secondly, Pro­fessors should be aduised to make conscience of discretion in their carriage, as well as holinesse: and to this end they should take heed, 1. Of pettishnes and peeuishnesse; a vice, should be onely found in the bosome of foolesIob 5.3.. 2. Of conceitednesse; a foule vice, to be so wise in their owne conceit, that their owne wayes should alwaies so please them, that they thinke better of themselues then of seauen men that can giue a reason Prou: 12.15. & 26.12.16.. 3. Of rash medling with other mens businesse, or prying into their estatesProu: 17.27.: mens eyes should not be in euery corner of the world. Lastly of vnaduised opennesse; in all compa­nies; without respect or heedfulnesse, to poure out all their mindes Pro: 29.11..

Thus of the generall Doctrines.

The first part of sauing Knowledge is here rendred Vnderstanding, and is Contemplatiue Knowledge.

Contemplatiue Knowledge hath in it two things, Apprehension and Medita­tion; that is, the power to discerne Doctrine, and the power to meditate [Page 75] of it; both are needfull, and in both men are exceeding wanting; especially in the power of Meditation. If you aske mee what the obiect is about which wee should meditate, it is answered before; it is the Will of God, determi­ning, approuing, prescribing and disposing. And it is no wonder, that men get so little knowledge, or are so vnable for contemplation, because euery one is not capable of it; the Scorner may, in a passion, seeke wisedome, but hee cannot finde it Pro: 14.6.. Besides, the meanes must be vsed: especially in Contempla­tion, it is exceeding hard to hold any course constantly, but the ground must be from matter of praier, or hearing, or reading. Further,Rules for con­templation. many things are required to fit a man to capablenesse, and power of holy Contempla­tion: First, Chastitie of heart, and affections; for such as are caryed about with lusts are euer learning, but neuer come to the knowledge of the truth 2 Tim: 3.6.. Second­ly, Meekenesse, or rest of heart from the hurry of disordered affections and troubled passions; hasty affections and a foolish minde are inseparable; hee that is passionate can lift vp no holy thoughts, but hee can easily exalt folly Pro: 14.29. Thirdly, A good minde, that is, an vnderstanding, not exercised in imagining and plodding of euill: men of wicked imaginations are vtterly disa­bled for contemplation. Fourthly, Humilitie, or a tender sense of ones owne wants and vnworthinesse: the proud-conceited man, for matter of Medi­tation, is of an emptie minde, vnlesse it be that they dote about questions, or strife of words, or vaine disputations, that tend to nothing but strife or vaine ostentation1 Tim: 6.4.5.. Besides, a heart fatted and fleshed with presumptuous hopes, or profits and pleasures, and hardened through long custome and practise of sinne, is almost wholy blinded in the things that belong to the Kingdome of CHRIST; These men haue eyes, and see not; and eares and are as if they heard not Math: 13.14.

To passe from this point of Knowledge Contemplatiue, I conclude onely with the consideration of the 8. of the Prouerbes, where it is the drift of the holy Ghost to perswade men to seeke to store their hearts with knowledge, both for sense and Vse. Wisedome cries to be heard. God would faine fasten knowledge vpon all sorts of men. Now if any should aske why Wisedome is so importunate, or wherefore they must set all aside to get her; there are three Reasons giuen. First, because wee are naturally foolish, and not wise in heart: there is no inward substance of sound knowledge in vs, Verse 5. Secondly, the things to bee imparted are the most excellent in heauen and earth, Ʋerse 6. Thirdly, no knowledge but this,Diuers obie­ctions against Knowledge answered. but it is stained with errour or lewdnesse: now in the Scripture wee are sure of two things, Truth and Puritie.

Obiect. But the Doctrine of Religion, as it is reuealed in Scripture, is ex­ceeding crosse and contrary to our natures. Sol. It is answered, that there Obiect. 1 is no frowardnesse in it; it is in vs, not in the Doctrine it selfe, Verse 8.Solut.

Obiect. But the study of sauing knowledge is exceeding difficult. Sol. That Obiect. 2 is answered, Vers. 9. My words are all plaine to him that will vnderstand, Solut. and straight to him that would finde knowledge: If there were a constant desire and endeauour in men, they would finde great successe.

Obiect. But it is not a profitable course nor gainefull. Sol. That is denied, Obiect. 3 Vers. 10.11. Knowledge is better then Siluer, or Gold, or precious Stones; Solut. and it is more thrift to get it then to get riches.

Obiect. But I see that many that follow Sermons, and study the Scrip­tures, are very indiscreete, and men of no reach nor parts. Sol. It is answe­red, Obiect. 4 Vers. 12. that Wisedome dwels with Prudence or Discretion,Solut. and finds forth Knowledge and Counsels: and if men were compared, in their present know­ledge, with what they were before, it would appeare that they haue gotten more discretion, &c. then euer they had, & therefore it is a meere imputation.

Obiect. 5 Obiect. Many great professors are men of wicked liues. Sol. Ʋers. 13. The feare of the Lord is to hate euill, Solut. as Pride and Arrogancie, and the euill way, and a mouth that speaketh lewd things: and therefore if any such bee of wicked liues, they are hypocrites, thrust vnto profession by the Diuell, of purpose to shame the study and endeuour after sauing knowledge.

Obiect. 6 Obiect. But the most that follow Sermons, and read the Bible so much, are base persons,Solut. and men of no fashion in the world. Sol. That is denied, Vers. 15.16. For, the holy wisedome of the Word hath beene the fairest ornament, and help, and support to Kings, Princes, Nobles and Iudges; By mee Kings raigne, and Princes decree Iustice.

Obiect. 7 Obiect. But this knowledge fills men with terrours and Melancholy. Sol. That is denied:Solut. for it is a most louely study; I loue them that loue me. It is only terrible to such as so loue their sinnes, as they will not part with them.

Obiect. 8 Obiect. It is a knowledge neuer attained in any perfection. Sol. That is denied too,Solut. Vers. 17. They that seeke me earely shall finde me: men get no ripe­nesse in knowledge, because when they vse the meanes, their heads are full of cares or lusts, &c. or they waite not vpon the opportunities and aduan­tages of the meanes: they seeke not earely.

Obiect. 9 Obiect. But, at the least, it is an enemy to Thrift, and a hinderance to mens outward estates.Solut. Sol. That is false too, and hee giues two Reasons for it, Vers. 18.19.20. For first, the most durable riches (that is better then all gold or pleasure) is righteousnesse, and this is gotten by the knowledge of the word. Secondly, that that most an end impouerisheth men, is the hand of God, or of men; and sinne vsually and disorder is the originall cause of all losses or pouertie. Now Wisedome causeth a man to walke in the wayes of righteousnesse, and so to inherit substance; and as God sees it meete for them, to fill their treasures.

Obiect. 10 Obiect. But a man can neuer obserue the rules of holinesse required in the word,Solut. and vrged vpon men by preaching. Sol. The word doth not on­ly shew men what they should doe, but it giues power to doe it: It causeth men to walke in the way of righteousnesse, Vers. 21. Lastly, to put all out of doubt. Knowledge: Why? It is the very glory of Christ, and dwelt with God in the very beginning of the world; yea, it was begotten from euer­lasting, when there was no depths, nor the mountaines setled, nor the earth framed, &c. from Vers. 22. to 32. The exhortation is in the end of the Chapter, that as men would assure themselues to be Gods Children, or to be blessed in their wayes they should heare instruction in this point and bee wise, and daily watch at the gates of Knowledge: so should they get the life of grace and obtaine the fauour of God, when others that despise knowledge, and the meanes of it, shall be so wounded in soule, that they shall certainely die eternally, Vers. 32.33.34.35.

Thus of Contemplatiue Knowledge.

Wherin wise­dome or dis­cretion con­sists. 1 Wisedomes order in sea­uen rules. Wisedome, or Actiue Knowledge followes: the consideration hereof is ex­ceeding difficult: for it lyeth in the prescribing of the discretion in practise. Wisedome in practise stands principally in two things: first, in Order of pra­ctise: secondly, in the Specialties of good behauiour.

Wisedomes Order lieth in the prescribing of Rules concerning the priority and precedencie of things in practise: she tels what must be first done, and chiefly; and thus she giues seauen Rules.

1 That Heauen be sought for before the earth, and remission of sinnes in Christ, before any other thingMath. 6.32..

2 That men choose present affliction rather then future; rather suffer now with hope of reward in another world, then take pleasure now, to endure the paines to come2 Tim: 2.3. to 8..

[Page 77]3 That God be serued before man, whether it be other men or thy selfe: thus it is wisedome to let God haue the first place in the morning, before thou serue thy selfe in thy calling: thus it is wisedome to obey God rather then man, when the Commandement of God and the commandement of man lieth before thee, and are contrary one to anotherActs 5.: thus also the duties of the first Table are to be done before the duties of the second Table, in equall comparisonMat: 22.38.39..

4 That death be prouided for before life; first learne to dye, and then it is easie to learne to liueDeut: 32.29..

5 That opportunitie be preferred before time: Worke in haruest: walke while ye haue the light: delay not whilst thou hast the meanes, seeke God whilst hee may be found.

6 That the first place in dignitie ouer any, be accounted the greatest place of seruice vnto allMath: 9.34..

7 That in duties to men, wee first regard to practise the duties of the fift CommandementEphes: 6.3..

Secondly, concerning behauiour; Wisedome bindes the Heart, the Tongue,Wisedomes specialties in the behauiour. 1 Of the heart, in fiue things. the Conuersation.

First, in binding the heart to good behauiour, she chargeth fiue things.

1 That in the dearenesse of affections, and clearenesse of knowledge, in the puritie of our thoughts, God be loued aboue allMarke 12.33.

2 That wee draw weapon vpon euery imagination, or what else exalts it selfe against Contemplation, and the obedience of Christ, neuer ceasing till those inward sinnes be led away captiue2 Cor: 10.4..

3 That wee grow in Meekenesse, as wee grow in knowledgeIames 3.13.: and that we be wise to sobrietie, desiring the knowledge onely that can profit vsRom: 12.13..

4 That wee rest not till wee be dearely resolued, in Religion, Gods Loue, and our owne SaluationPro: 24.15..

5 That the feare of God, throughout all our whole life, bee our chiefe treasure Esay 33.6. 2 Of the tongue, in seauen things..

Secondly, in binding the Tongue to the good behauiour, she chargeth:

1 That our words be few, when we speake either to God or menEccles: 5.1. Iames 1.19. Eccles: 10. vlt.:

2 That wee doe not so much as whisper against the Lords AnnointedDeut: 28.58. Command. 3..

3 That we presume not to come neere the sacred Name of God to take it vp in vainePro: 17.15..

4 That we censure not the iust, nor iustifie and defend the wickedPro: 17.15.. It is not safe for the Prince to smite with the tongue the meanest seruant of GodPro: 17.26..

5. That wee answere not a matter before wee heare it Pro: 18.13..

6. That we iudge nothing before the time 1 Cor: 4.5.: and speake euill of no man, but be soft, shewing all meekenesse to all men Tit: 3.2.3..

7 That wee seeke a due season for good wordsPro. 15.23..

Thirdly, in binding the conuersation to the good behauiour, she chargeth:3 Of the con­uersation in eight things

1 That men walke exactly, accurately, precisely: it is translated circum­spectly Ephes: 5.15..

2 That with all delight men set their hearts to keepe Gods Commande­ments and doe themDeut: 4.5.6.: and by good conuersation men shew their workes Iames 3.13..

3 That men meddle with their owne businesse1 Thes: 4.11..

4 That profit and pleasure giue place to godlinessePsal: 4.6. 1 Tim. 6.6..

5 That men trust not faire pretences, but haue some sure triall before wee commit our selues to anyIohn 2.24..

6 That wee feare and depart from euill before the crosse comeProu: 16.6. Esay 27.11.: it is e­uery bodies course to talke of repenting when misery is vpon them: but a wise man will redeeme his owne sorrowes, and feare GOD whiles the [Page 78] curse hangs in the threatning though it come not yet into execution.

7 There is a speciall wisedome in knowing how to giue place to the time, so farre as may stand with keeping of Faith and a good Conscience: Thus Paul forbeares to speake directly against Diana of the Ephesians for three yeeresAct: 19.10.26..

8 That temporall things be ordered to conformitie with God.

Hitherto of the Parts of sauing Knowledge.

IN these words the end of Knowledge is at large set downe: to this end we should fill our selues with the knowledge of Gods will, that our conuer­sations might be rightly ordered, to the glory of God, the profitable plea­sing of others, and the storing vp of good fruits vnto eternall life, in the saluation of our owne soules. Neither doth hee thinke it enough (for those that haue by the Gospell gained much Knowledge) to do good, or liue well, but they must raise their endeauours to an eminencie, and this he expresseth in three formes of speech.

First, they must walke worthy of the Lord.

Secondly, they must walke in all pleasing.

Thirdly, they must be fruitfull in all good workes.

And if any should aske how all this can be attained, hee answeres in the end of the Verse, when he saith, increasing in the knowledge of God.

The generall Doctrine.The Doctrine out of the whole Verse is, that the life of Christians ought to answere their profession, knowledge, and the meanes they enioy. In the inlarging hereof I consider foure things. 1. The Motiues to excite vs to an holy endeauour after innocency. 2. The Causes why so many men in the visible Church, inioying the meanes, haue attained to so little innocen­cie. 3. What we must doe that wee may thus walke. 4. The Benefits would be gotten by a holy care of Christian Innocencie.

Motiues to holy life.The Motiues are such as these:

1 We are not in our owne power, to liue to our selues, but are tied to liue to him that died for vs 2 Cor. 5.15..

2 Our soules and bodies are destinate to incorruption in the Heauens: and therefore wee should set our selues so to liue, for this short space in this world, as we might deliuer them vp vndefiled in the day of the Lord.

3 Haue wee euer found vnrighteousnesse in God Jer: 2.8.? shall wee then serue Sa­than, that neuer did vs good, and forsake the Lord our God? When our hearts are tempted to sinne, wee should say: Shall I thus requite the Lord for the innumerable benefits he hath bestowed vpon me?

4 The long night of sinne and ignorance and hellish darkenes and danger (by the light of the Gospell, by the meanes of Christ our Sauiour) is past, and a short season remaines vnto vs, to glorifie God, and worke out the assu­rance and fruition of our owne saluation. Shall wee not then arise from the sleepe of sinne, and now cast away the workes of darkenesse? Is it not now time to arme our selues against the sluggishnesse of our owne Natures, and the cor­ruptions that are in the World; to walke honestly, as becomes this day of grace and fauourRom: 13.11.12.?

5 The miserable euents of seruing the flesh might moue vs. If wee haue the meanes, and make a shew, and yet liue carnally and scandalously, wee may deceiue our selues, but God will not be mocked: wee shall reape as we sow; if wee sow to the flesh, wee shall of the flesh reape corruption Gal: 6.7.8.. And for these things the wrath of God commeth vpon the Children of disobedience Ephes: 5.6.. And therefore [Page 79] let no man deceiue vs with vaine words: and if Ierusalem will not be instructed, my soule (saith the Lord) shall depart from her, and shee shall be desolate, as a Land that no man inhabiteth Ier. 6.8.. And contrariwise, if wee would sow to the spirit, and neuer be weary of well doing, nor faint or faile, in due season wee should reape: reape I say of the Spirit, euen life euerlastingGal. 6.7.8..

6 We should be much moued by the dreadfull relation wee stand in, to God, to Christ, to the holy Ghost, and to the Church: to God; for wee are his Seruants, and therefore ought to be holy as hee is holy 1 Pet. 1.: wee are his Children and therefore ought to proue it by our obedienceMal. 1.. To Christ; for hee hath washed vs in his bloud, and shall wee pollute our selues againe? hee was in his owne practise a perfect patterne of innocencie, and shall wee not learne of himMat. 11.28.? wee are his Members, shall wee shame and dishonour our Head? our Sauiour is in Heauen, and shall we be buried, like Moles, in the loue of sensuall and earthly things? or rather, ought not our affections and conuer­sations to be where Christ is, euen in heauen, at the right hand of the FatherCol. 3.1. Phil. 3.21.? To the holy Ghost; we are his Temple, and shall we defile Gods holy place? To the Church; which is the Citie of the holy God, which hee hath consecrated to himselfe: and therefore were it not wickednesse to prophane it with impuri­tie? Let vs liue as the Citizens of GodEphes. 2.20..

Lastly, in the 1 Thes. 4. I finde an Exhortation to holinesse, and it is infor­ced by fiue reasons: first, it is the will of God, Vers. 3. Secondly, a holy life is an honorable life, Vers. 4. Thirdly they are Gentiles, not Christians, that liue prophanely, Ʋers. 5. Fourthly God is a certaine auenger of all vnrighteousnesse, Vers. 6. And finally, we are called vnto holinesse, Vers. 7.

Secondly, if it bee asked,How it comes to passe, that such multi­tudes liue without holi­nesse. how it comes to passe that such multitudes of people, liuing in the bosome of the Church, are touched with so little care of holinesse of life? I may answere, diuers things.

1 The Vaile of Ignorance lyeth vpon their heartsEsay 25.8., and grosse darkenesse still couers those people Esay 60.2.3. Though the light be come, and the glory of the Lord; Yet for the most part these men abhorre the light Iob 24.13., and therefore are their waies darke and slippery Psal. 36.6..

2 Mens hearts goe after their eyes, and mens senses are made Maisters of their liuesIob 31.7., and therefore are their affections onely stirred with carnall things, they take their directions from their owne flesh, and walke in the way of their owne lustsEccles. 11.9..

3 Many times their brethren deceiue them Iob. 6.13.: I meane, they are misled sometimes by their owne mistaking and misapplying of Gods promises, and sometimes by the sinfull dawbing of wicked Teachers that set themselues to strengthen the hands of the wicked, and discourage the hearts of the righteous; crying Peace, and safety, where there is no peace. Vngodly men these are, that gaine­say the doctrine of those faithfull men, that would cure this sinfull generati­on, by a meete seuerity of doctrine.

4 The most men see no necessity of the restoring of their soules: they cannot bee perswaded of the necessity of Regeneration and conuersion by the Word, and when they come to the meanes they seeke not to God to lead themPsal: 23.3..

5 Men are double-hearted, and diuide one part to the flesh and the world, and another to God; the more open part of their liues, some pretend to di­rect, with some respect of holinesse, but the secret and inward part is full of all rottennesse: and yet men will not see, that God and Sinne, God and Ri­ches, God and the Flesh, cannot be serued both of one man, at one time.

6 They are incorrigible, will neyther be heal'd by the word, nor bee for­ced by the workes of God, They will not vnderstand, though all the foundations of the earth be moued Psal: 82:5..

What we must doe that wee might be holyThirdly, that we might attaine vnto this holinesse of Conuersation:

1 Wee must grow out of liking with our owne waies, and our present carnall course, and forsake that way, and returne from itProu: 9.6. Ezech: 18..

2 We must get out of the way of sinners, for he that walketh with the vngod­ly will be like themPsal: 1.1..

3 Wee must mightily labour for knowledge, and bee much in contem­plation: and to this ende exercise our selues in Gods word day and night, and dwell in Gods house. Coherence with Verse before, and Psal. 1.2. Prou. 8.20. and 2.11.12. Psalm. 84, 4.5. Esay 2.3. yea, wee should by conference aske the way one of anotherIer: 51.4..

4 Wee must get into Christ; for hee is the way, and till wee labour our ingrafting into Christ, and settle our selues to seeke a Sauiour, euen vnto vs by faith, all our workes are in vaine.

5 That our conuersations might be more holy, and vnrebukeable, wee should first labour to get holinesse into our hearts; for if grace be within, duties will be without; if corruption be mortified in the Soule, which is the fountaine, it will haue no great sinne in the life, which is the streame which flowes from the heart: first, we should guide our hearts into the way Prou. 23.19, for there­out commeth life Prou. 4.23..

6 Wee must submit our selues to Gods corrections: learne obedience by the things we suffer Heb. 5.8., obey the checkes of our conscience, and be contented to eate the bread of affliction Esa: 30.20.: beare the words of rebuke and admonition 1 Thes: 5.13.: for hee that refuseth correction will certainely goe out of the way of life Prou. 10.17..

Lastly, we should commit our way to God, and by constant and daily prayer beseech him that hee would shew vs the way, and lead vs forth Psal: 25.4.; and then, that he would stay our steps in his paths, that our feet doe not slide Psal: 17.5.: and to this end, that he would remoue out of our way, all impediments, and euery lying way Psal. 119.29.: and that he would daily quicken vs in the way, against the sluggishnesse of our owne NaturesPsal. 119.37.: and bend our hearts to his holy feare, but especially euery morning wee should beseech God so to assist vs, and guide, and streng­then vs, to doe the duties of the day, and that hee would see to and defend the thing of the day in his day 1 Kin: 8.58.59, by the vertue of Christs intercession, and his words, which are neere vnto God day and night.

The gaine of godlinesse.Fourthly, thus doing, and endeauouring our selues to know and doe Gods will.

1 The Lord would know vs by name, and take notice of our wayes, euen with the knowledge of approbationPsal: 1. vlt..

2 Our liues would be full of ioy and chearfulnessePsal. 138.5.: yea, they that haue ta­sted of the ioyes of a Crowne, shall leaue the Throne and Pallace, to seeke the sweet delights of the faithfull, and to sing their songs.

3 God would walke in the middest of vs Leu: 26.11..

4 Yea, hee would keepe his Couenant and Mercy with vs 1 King: 8.23..

5 We should be protected against all hurtfull troubles, being eyther pre­serued from them, or in them: if we walke in the day we shall not stumble Ioh: 11.8.9.: yea though we went through fire and water, yet Gods holy presence and strong arme would be with vs Esay 43.3. Psal: 23.3.: yea, we might dwell with euerlasting burnings, that is, with­in the knowledge of Gods terrible presence, and sight of his great iudgments, when the hypocrites of the world would be afraid Esay 33.14.16..

6 Or if there were sorrowes and griefes vpon vs in this world, yet heauen shall come, and we shall rest in the beds of eternall ease, whatsoeuer betides vs, we shall not lye downe in sorrow Esay 57:2: & 50: vlt..

7 Thus to liue, is, to rule with God, and to be faithfull with his Saints Hos: 11.12..

8 Thus shall we scape the vigor of the Law Gal: 5:18., and the flames of Hell Rom: 8.1..

Lastly, if we cōtinue faithfull to the death, there is laid vp for vs a crown of life Reuel: 2.10.

Thus of walking, or holy conuersation in the generall: now in particular, that we might walke in an holy eminency, three things (as is before noted) are heere vrged.

First, that wee should walke worthy of the Lord.] That is, so to know and consider the singular mercies of God in Christ, as to endeauour to expresse our thankefulnesse in the obedience of our liues, in such a measure as might become the mercies of God. Before I open the words further, I consider in the generall, two things.

1 That the obedience of the faithfull is raysed by the contemplation of the mercies of God: which should teach vs,2 Generall obseruations. as wee desire more to abound in good fruites, so to be more in the assurance, and often meditation of Gods loue to vs: more knowledge of this kinde would worke more obedience; and a confused knowledge of Gods mercy is vsually accompanied with an vnconstant obedience. Besides, this reprooues the dangerous and sinfull abuse of Gods mercies in the common people, that vse to plead their safetie (notwithstanding their sinnes) by the alledging of the mercy of God to sin­ners: whereas it is most certaine, that the right knowledge of Gods mercy would make men afraid to sinne; There is mercy with thee that thou maist be fea­red, saith the PsalmistPsal. 130.4.: and it is the infallible signe of a true conuert, that hee doth feare God and his goodnesse Hos. 3.5.: euery man can feare God and his Iustice, especially in some kindes of iudgements; but a childe of God doth neuer more tenderly feare God, then when hee hath greatest taste of Gods mercies.

2 The Papists would finde merit of workes in this Verse: both because ho­linesse of life is so much vrged, as also because heere is the word [worthy] vsed as if the Apostle should grant, that they might be worthy of, and merit the blessings of God.

My answere is, First, that merit cannot be founded vpon Scripture;Against merit of workes. and secondly, it cannot bee founded vpon this Scripture. For the first, we can­not merit for many reasons in Scripture: first, wee are not our owne men, wee are so tyed vnto God that gaue vs beeing in Nature and Grace, that when wee haue done all wee can doe, our owne mouthes must say wee are but vn­profitable Seruants Luke 17.. Secondly, all our sufficiencie to doe any good is of God, not from our selues 2 Cor. 3.5. Phil. 2.13.. Thirdly, God gaines nothing by vs. If thou be righ­teous, what giuest thou to him? or, what receiueth hee at thy hands Iob 35.7.? Fourth­ly, men talke of their well-doing, but what shall become of their sinnes? If the Papists will first goe to hell for their sinnes, and stay all that eternity there, then afterwards if God create another eternity, they may haue hearing to relate what good they haue done: the curse of the Law will be first ser­ued; the punishment of Adams one sinne barred the plea for any reward for former righteousnesse. Fiftly, what comparison can there be betweene the glory of Heauen, and our workes on earthRom. 8.18.? Sixtly, it is worthy to bee obserued, that it is mercy in God to set his loue vpon them that keepe his Com­mandements, Exod. 20. Command. 2. Seauenthly, wee are so farre from meri­ting, that we are taught to pray God to giue vs our daily bread, wee haue not a bit of bread of our owne earning. Eightly, the Sanctification of the most righteous is but begunne in this life. Lastly, vnto all these Reasons adde the further Testimony of these Scriptures, Dan. 9.9. Rom. 4.5. and 11.9. 1. Cor. 4.4. Phil. 3.8.9.

Secondly, This place hath no colour for merit: for (to passe ouer that reason, that the Scripture requireth good workes, therefore our workes merit, as a most false and absurd argument:) the wordes [worthy of the Lord] cannot be applied to merit by any meanes: for in as much as the Lord had bestowed many of his fauours already vppon them, and giuing his hand [Page 82] and writing, and seale for the rest, they cannot by any workes afterwards be said in any colour to merit what is past. They are vrged, Matth. 3. to bring foorth fruites woorthy repentance: now it were absurd to thinke that the fruits afterwards borne, should merit repentance, which God gaue before; for that is to affirme that not onely a wicked man might merit his own con­uersion, but that hee might merit it by the workes hee would doe after his conuersion, which I know not that any Papist will affirme: and the like rea­son is there of the phrase here vsed.

Quest. Quest. But, letting the Papist goe, what is it to walke worthy of the Lord?]

Ans. Answ. It is so to cleaue vnto God, that we refuse not (out of the holy esti­mation of Gods free mercies) to forsake our selues and the world, and to te­stifie our obedience to the Law and Spirit of God, in vprightnesse with all thankefulnesse. But that this may appeare more plainely, if we would walke worthy of the Lord;

1 In generall, our righteousnesse must exceede the righteousnesse of the Scribes and Pharisees; we must be so farre from resting in the custome and practise of the vile sinnes that abound in the world, that wee must not be satisfied, with this, that we be ciuill honest men, and well thought of in the world: for Gods mercies challenge more at our hands then ciuill honestyMat. 5.20..

If we would walke worthy of the Lord we must doe sixe things.2 In particular, if we would walke worthy of God:

1 Wee must walke with God in the sence of Gods presence, and in the light of his countenance, so knowing his Loue as wee forget not his pre­senceGen. 17.1.. And because the wandring and vnmortified heart of man is not easily brought to this, therefore we must humble our selues to gaine a better a­bility to walke with our God Mich. 6.8..

2 Wee must set the Law of God (as the onely rule of our actions) alwaies before vs Psal. 119.1.; and by all meanes be carefull to obey the motions of Gods Spi­rit, euen the Law in our mindes, that is, to walke after the Spirit Gal. 5.21., and according to the Spirit Rom. 8.1..

3 We must labour to glorifie God, by endeauouring by an open light, to approue our selues to the world, in shewing the power of Gods grace in our workes, and the newnes of our liuesIames 3.15. Math. 5. Rom. 6..

4 We must be contented to deny our owne reason, wit, desires, delights, and profits, and to take vp any crosse God shall lay vpon vsLuke 9.24..

5 Wee should go beyond all ciuill honest men in this, that wee would respect all Gods Commandements, and make conscience of euery sinne, by Prayer and endeauour to auoid it, and to obey God both in our soules and bodies; and in euery part of both.

Lastly, we should so admire Gods loue, in deliuering our soules from death, and our feet from falling, &c. that wee should seeke Gods face in the light of the liuing, and neuer to come empty handed, but Gods vowes should be vpon vs, and we should euer be rendring praise. Thankefulnesse is all wee can giue to GodPsal. 56.12.13..

In all pleasing.] This is the second thing required in our conuersation: we should not thinke it enough to liue iustly and religiously, but wee must liue pleasingly also, and this is true: 1. In respect of God: Let vs haue grace that wee may so serue God, that wee may please him Hebr. 12.28. 1 Cor. 7.31.. 2. In respect of our owne Conscience, preseruing the rest and goodnesse of the conscience. 3. In re­spect of men: thus the wife careth to please her husband, and the husband to please his wife 1 Cor. 7.34. What we should do that we might not onely serue God but please him too. It is not enough to be perswaded that that we doe, be good; but we ought to looke to it, that it be pleasing. So, in all dueties to God, and in our carriage to men.

Quest. But what should wee doe, that wee might so serue God, as please him too? Ans. This is answered in diuers Scripture.

[Page 83]1 Be sure thou be not in the flesh; for no such can please God Rom. 8.8.: and they are in the flesh that can relish nothing but fleshly things; that take no care to pro­uide for the life of Grace and peace of Conscience; vers. [...]. that will not bee subiect to the Law of God; vers. 7. that haue not the Spirit of Christ, vers. 9. and that dye not to sinne, vers. 10.

Obiect. Obiect. But there are many wise men, to whom these signes agree, and may not they for their good parts otherwayes be pleasing to God? Sol. No;Solution. so long as they are fleshly persons, their wisedome, bred in the flesh, is so farre from pleasing God, that it is enmity to God.

2 Thou must let the will of God reuealed in this word, be the rule of all thy actions, a light to thy feete, and a lanthorne to thy paths; for in the Word is contayned both what he requires, and what will please him.

3 Thou must make conscience of little sinnes as well as great sinnes: if a man breake the least Commaundement, and then by doctrine or defence maintaine it to be a small matter, our Sauiour Christ shewes that this is not onely displeasing to God, but it will cause God to cast men out of heauen with indignation: on the other side, whosoeuer shall make conscience to obserue Gods Commandements in the things the world counts lesse matters, and shall constantly by doctrine or profession declare his sinceritie heerein, hee shall be exceeding pleasing to God, and God will shew it, by making him great in the Kingdome of HeauenMat. 5.19.. What commandement could bee lesse then the commandement about the not eating of bloud, and yet with many words, their obedience herein was vrged, and that with this reason; as they would haue all things goe well with them and theirs, and doe that which is pleasing or right in Gods sight Deut. 14.24.26..

4 Thou must desire and pray for the best things; thou must so thinke of profits and pleasures of this world, as especially thy heart must desire, and thy lips request of God the wisedome and grace that is from aboue. It did ex­ceedingly please God that Salomon asked wisedome and not riches, or long life1 King. 10.3..

5 Thou must get an humble and contrite spirit; a hart able to see and hate sinne, and mourne ouer it; and with a tender sence of thine owne wants and vnworthinesse, to implore Gods fauour, and the renuing of his mercies.

6 Thou must so professe respect of Piety, as thou be carefull in all things to deale iustly and truely with men, delighting in all the occasions and meanes to shew mercy: hee cannot please God that doth not endeauour to please men; Sacrifice is an abhomination, when men doe not iudgement and iu­stice Prou. 21.3.: and God delights in men that will deale truely Prou. 12.22.. If a man will deale iustly, and loue mercy (not be mercifull onely,) and when hee hath occasi­on to come to God in the dueties of Piety and Worship, will come in all humilitie and contrition of heart, this is that (saith the Prophet Micah) that is required; yea, that is good, that is exceeding pleasing and accepta­ble to GodMich. 6.5.6 7.

Thou must bee tender-hearted and mercifull, to supply the necessities of the Saints: for workes of mercy are Odours of sweet smell, sacrifices accepta­ble, well pleasing to GodPhil. 4.18..

7 Thou must take heede of such sinnes as Gods hates with a speciall ha­tred; for there are some euils, which a man beeing guilty of, God will at no hand be pleased with him: as first, the sinnes of the third Commandement, swearing and cursing, and the like; for God hath told vs before, that what sinnes soeuer hee will beare with, yet hee will not hold vs guiltlesse if we take his Name in vaine Command. 3. Deui. 28.58.. Secondly, lukewarmnesse in Religion, when men are neyther hot nor cold; this is so exceeding loathsome vpon Gods stomacke, hee cannot be at rest till hee haue spued such persons out. Thirdly, for a [Page 84] man to blesse his heart when God curseth, and to pleade his hopes, when God threatnethDeut: 29.19.. Fourthly, to feare God by mens traditions Esay 29.13.. Fiftly, pre­sumptuously to breake Gods SabaothJer. 17. vlt.. Sixtly, through impatience or vn­beliefe in aduersity, to with-draw our seluesHeb: 10.35.36. &c. &c. and without faith it is vn­possible to please God. Seauenthly, to offer vnto God the blinde, the lame, and the sicke, the torne and the corrupt thingMal. 1.8.9.10.13.14.. Eightly, to bee found in the fashions of the world, either in life or attireRom: 12.2.. Ninthly, out of fro­wardnesse and malice, to crosse and persecute such as feare God; God these please not 1 Thes: 2.15.16..

Thus of walking in all pleasing, in respect of God.

What we must doe that wee may please men. Quest. 2. What must we doe that we may walke pleasingly amongst men?

Ans. I consider of this first generally, then more particularly. That wee may please men we must obserue these Rules: 1. We [...] must be carefull to please God, else it is iust with God, that though we striue to please men, yet we should not attaine to it, because wee are not in the first place carefull to please God. 2. We must get that Philanthropian, loue of men into our hearts, but especially Philadelphian, the loue of the Brethren, for this ingenders care and diligence to please, and makes the labour thereunto seeme no basenesse or burthen. 3. In the generall corruption of our callings wee must liue innocently. Samuel is much set by, and pleaseth the people, when hee stands by Hophni and Phinehas, men so egregiously corrupt. 4. If wee would please in conuersing, wee must learne to beare infirmitiesRom: 15.2.. 5. Wee must practise those vertues that especially winne fauour: as curtesie, meeke­nesse, candor, faithfull dealing, (though it be to our hinderance) wee must giue soft answeres, ouercome euill with goodnesse, bee slow to wrath, and forgiue, and not reuenge. 6. Wee must hate those vices, and auoid them, which in conuersation appeare hatefull amongst men; as back-bitingRom: 1.29. 1 Tim: 5.13. Pro: 26.20., dis­couery of secretsPro: 11.13. bitter wordsEphes. 5.3.4., boastingPro: 27.1.2., suspiciousnesse1 Cor: 13., rashnesse in reproofes and admonition, offensiue carriage1 Cor: 10.32., and the stirring of the in­firmities of othersGen: 13:8..

In particular, we must be carefull to please, in the Familie, in the Church, in the Common-wealth. In the Familie: 1. The Gouernours must labour to walke in all pleasing; and to this end, they must gouerne in the Lord, and cast the impression of Religion vpon the soules of their people, that the reason of their obedience may be the will of God;How gouer­nours in fami­lies may walk pleasingly. they must retayne wisely their authoritie: it is not the way to please, to loose the reynes, and lose their authoritie: they must take notice of vertues as well as vices, and reproue in loue, not in passion, and auoide that behauiour that irritates and prouokes to wrath.

How Inferi­ours in the fa­milie may please their Superiours.2 Inferiours, if euer they would please GOD, must bee carefull to please their Masters, Parents, and Husbands, as bearing the Image of God: and to this end, they must pray God to make them able, both to obey and please, they must be teachable, and not such as must bee continu­ally told of the same fault: they must auoyd answering againe; for, as a sullen silence is hatefull, so prating, and hast to answere doth prouoke Tit: 2.9.10.. Lastly, they must auoyd such sinnes as proue in their places specially hatefull; as pride, lying, vnfaithfulnesse, (viz.) to be such as cannot be trusted in any thing; stubbornnesse, slownesse, especially when they are sent vpon busines.

How Mini­sters may walke in all pleasing.As in the Familie, so in the Church, Ministers must walke in all pleasing: and to this end they must practise what they preach, and auoyd enuy, pas­sion, contention, and partialitie; they must be wise and gentle, apt to teach and instruct in meekenesse, though they be opposed2 Tim: 2.24.25.; they must be vigilant, sober, of good behauiour, giuen to hospitality; they must not be pot com­panions, or quarrelsome, or couetous, more desiring and delighting in the [Page 85] the gaine of the Benefice, then the profit of the peoples soules: they must order their families as well as themselues, and keepe their children in su [...]ie­ction and grauitie1 Tim: 3.2.3.4.. Peace, peace, and dawbing with vntempered morter, will not make them pleasing, though many striue to winne applause by such daubing: for the conscience of the men that are so soothed doth secretly contemne these plausible seers.

The Hearers also must striue to please their Teachers,How the hea­rers may please their Teachers. and that they may doe so, they must yeeld them meete honour, and sufficient maintenance, but especially they must labour, from the heart, to yeelde obedience to the doctrine of their Teachers: for that pleaseth a faithfull Minister more then all dignities or riches.

3 The Magistrate must striue to bee pleasing to the people,How the Ma­gistrate may please the people. and for that purpose, they must be men fearing GodExod: 18., studious of the ScripturesI [...]sh. 1.9., lo­uers of the goodMich: 2:3., iust, hating couetousnesseExod: 18. [...], louers of the Common­wealth, industrious to acquaint themselues with the estate of their flockes, walking in and out before the people, with all wisedome, courage, and gra­uitie, carefull to purge out those vices, which as euill humours, disease the publike body, for this easeth and pleaseth the body afterwards: such as will charge and remunerate, as well as punish; countenance the good as well as restraine the euill: such as in factions and emulations will cleaue to neyther side: men that conceiue a generall care for the persons, goods, and good name of the Subiect: guiding them to holinesse as well as happinesse, to sanctitie as well as safetie.

The people againe must striue to please their Rulers,How the peo­ple may please their Rulers. by reuerencing them, and obeying them, though against their profit, with constancie and for conscience sake: they must pray for them, and speake well of them. It was with­out doubt a great contentment to Dauid that whatsoeuer hee did pleased the people 2 Sam: 3.36.

Thus of walking in all pleasing in respect of others.

Thirdly, wee must walke in all pleasing towards our owne Consciences,How we may walke in all pleasing to­wards our owne con­sciences. prouiding by all meanes for the rest, peace and contentment of our owne hearts within, and that this inward peace and pleasing may bee had, many things are profitable and auaileable: 1. Sorrow for our sinnes; for this sor­row will be turned into ioy Iohn 16.20.; whereas the end of all carnall laughter will bee sorrow and vnquietnesse of heartLuke 6.25.: and there is no peace to the wicked, and he is wicked that is not contrite in heartEsay 57. vlt.. 2. The Faith or beliefe of our Iusti­fication in Christ; for being iustified by faith, our soules haue peace Rom: 5.1.: wee must seeke the rest of our hearts in Gods fauour in Christ, for hee is the Prince of Peace Esay 9.6.. 3. The loue of Gods Law; for great peace and rest haue they that loue Gods Law Psalm: 119.165.; yea, it is added, and nothing shall offend them. 4. Diligence and constancy in the vse of Gods ordinances: it is a secret ioy to the heart of eue­ry one that is a friend to the Bridegroome, to heare the Bridegroomes voyceIohn 3.29.; and to be much in prayers is a way to bee much in ioyIohn 16.24.. 5. Meeke­nesse; while angry and wrathfull persons fret themselues, to their owne singular euill, meeke men shall delight themselues in abundance of peace Psa: 37.8.11.. 6. Iust dealing in all businesses with all men: for, the worke of righteousnesse is peace, and the effect of righteousnesse is quietnesse and assurance for euer Esay 32.17.. Lastly, would wee attaine that peace and pleasing contentment that passeth all the vnderstanding of the carnall man, we must take heede of worldly care. In nothing bee carefull.

Obiect. But wee haue so many crosses, how can wee but care? Sol. Let Obiect. 2 your request be knowne to God. Solut.

Obiect. We haue prayed, and are not rid out of them. Sol. Adde suppli­cation Obiect. 3 to your prayers.Solut.

Obiect. Solution. Obiect. We haue prayed, and that earnestly, and daily, and with much importunitie, and yet are disquieted still. Sol. Be thankefull for the mercies thou hast; vnthankfulnesse hinders the restfull successe of prayerPhil. 4.6, 7..

Fruitfull in all goodworkes.] The Sonne of man is ascended, and hath giuen authoritie and gifts vnto men, and vnto euery seruant his worke: hee calls for obedience, and detests sleeping, and requires all watchfulnesse to the speeding of all his workes, and what he saith to one, he saith to all, Watch Mat. 13.34.36.: This is shewed vnto all that turne vnto God, that they must doe workes meete for repentance Acts 26.20.; considering the season, that it is now high time to awake out of sleep: the might is farre spent, and the day at hand, and therefore we should arme and addresse our selues, to cast away the workes of darknes, and to labour in the light Rom. 13.12, 13.. Good workes are the best apparell of Christians, professing godlinesse1 Tim 2.10., and their most durable riches and treasures1 Tim. 6.18, 19.. To this end hath the light of the gracious and sauing Doctrine of God shined, that men might be famili­arly instructed to conceiue the necessitie of doing all the workes, both of pietie, righteousnesse, and sobrietieTit. 2.12.. Yea, to this end did Christ giue him­selfe for vs, and redeeme vs at so high a rate, that he might purifie a peculiar people to himselfe, zealous of good workes Tit. 2.14.. We are the workemanship of God, crea­ted in Christ Iesus vnto good workes, which God hath ordained that we should walke in them Ephes. 2.10.: and it shall be to vs according to our works Rom. 2.6.: and therefore it should be our Wisdome, to shew by good conversation our workes Iames 3.13.: and our Loue, to prouoke others vnto good workes Heb. 10.24..

Concerning good Workes, I propound three things:

• 1 What workes are not good workes.
• 2 What rules must be obserued to make our workes good workes.
• 3 What workes are good in particular.

1 For the first: the works that are done to be seene of men are not good worksMat. 23.5.. The workes of persecutors are all noughtIoh. 8.39, 40.:What workes are good workes. all works are nought that haue not repentance going before; for good workes are the workes of the peni­tentActs 26.20.: all the workes that are done too late are thrust out of the Catalogue of good workes; as to cry to God after a man hath stood out all the oppor­tunities and seasons of graceProu. 1.28.. It is a signe mens workes are not good, when they hate the light, and cannot abide to be reprouedIoh. 3.19, 20.. And of the like na­ture are those workes that are guided after the example of the multitude, of which men say, they doe as the most doeExod. 22.. Lastly, doth not the world hate thee?Ioh. 7.7. then suspect thy workes.

2 For the second: that we may haue comfort, that God will account our workes good works:What rules must be obser­ued to make our workes good works. 1. They must be warranted by the word of God: if wee doe truth, we must goe to the light that our deeds may be manifest, that they are wrought in God Iohn 3.21.. 2. Our persons must be made good by iustification, we must be created in Christ Iesus Ephes. 2.10.. Would we worke the workes of God, we must beleeue in him that God hath sent Ioh. 6.28, 29.. 3. Our workes must be finished Iohn 4.34.. 4. By mor­tification, we must purge our selues, that we may be meete for the Masters vse, and prepared for euery worke we would haue accepted as good2 Tim. 2.21.. Lastly, the ends must bee good: and the ends of all good workes are, 1. The glory of God: 2. The discharge of our obedience: 3. The edification of our neigh­bours: 4. The testification of our Faith and Thankfulnesse: 5. The esca­ping of the punishment of sinne, and the destruction of the wicked: 6 The answering of our high calling in Iesus Christ: 7. The obtayning of the glo­ry of Heauen.

3 For the third: in our conversation with men there are diuers kindes of good works;What vvorkes are good vvorks in par­ticular. some spirituall, some corporall: they are good workes to in­struct, admonish, incourage, reproue, and pray for others; to pull an infant, or weake man out of a flaming fire, is a good worke, and such it is to recouer [Page 87] a sinner, by admonition, counsell, &c. It is a good worke to couer infir­mities; yea, a multitude of them: and to forgiue trespasses, and to ouercome euill with goodnesse: so also they are good workes to grieue with them that grieue, in giuing honour to goe one before another, to lift vp the iust praises of others, to lend to the needy, and to giue liberally and cheerefully towards the relieuing of the necessities of the poore, especially them of the houshold of Faith.

To conclude, from the manner of phrase, [bearing fruit in euery good worke] these things may be obserued: First, that good workes are fruites: for they are such things as shew our Faith, proue our planting, and yeeld vs comfort in Gods acceptation of them. Secondly, that a religious minde will labour to get fruit of euery sort; hee will not know a good worke, but he will desire to carry some fruit of it. Thirdly, a Christian man carries his fruit, both because hee carries the blessing of his well-doing, and because hee is neuer without some fruit, as also he shall be sure his workes will go with him, when all things else shall leaue him.

Thus farre of the eminency of Christians in holy conuersation.

Increasing in the knowledge of God.] Whereas a Question might bee asked what should wee doe that we might attaine to the holinesse of life before des­cribed? These words containe an answere to it, that they must increase in the knowledge of God.

The words in themselues stand of three parts: First, the Grace, Knowledge: Secondly, the Measure of it, increase: Thirdly, the Obiect, of God. Of the Grace it selfe I haue intreated before, onely from the repetition two things may be obserued.

First, we had need to be often vrged, and put in minde,2 Obseruati­on from the repetition. Wee need to be often stir­red vp to seek knowledge. and stirred vp to seeke knowledge, we are naturally so vnapt to spirituall things, that line must be vpon line, and precept vpon precept Esay 29.. Of our selues there is none of vs haue any great mind to vnderstand or seeke after God Psal. 14.2.: or if we begin, we soone leaue off to vnderstand to doe good Psal. 36.3.; and some of vs are so wayward and wilfull, that we know not, nor will not know, but walke on in darkenesse, though all the foun­dations of the earth be moued Psal. 82.7..

Secondly, men are not onely to seeke knowledge, that they may be con­uerted and sanctified, and liue a righteous life; but euen after all these are at­tayned, we must still be industrious to get more knowledge:We must still seeke to get more know­ledge. because know­ledge inlarged giues the comfort and sence of grace receiued: else a man may haue Faith, and yet for want of knowledge liue without the comforts of it. Besides, it furthers the sanctification of our callings, and the Creatures wee vse1 Tim. 4.3.. Further, it makes vs able to discerne things that differ, and in matters of saluation to trust our owne FaithPhil. 1.10. 1 Iohn 4.1.; and it keepes downe corrupt affecti­onsEsay 11.7.9. and in what measure we retain our ignorance, we retaine feare, and the spirit of bondage.

Increasing.] The adiunct increase followes. Here are two Doctrines. Doct. 1

First, that wee must increase in knowledge; else that we haue, will decay, and knowledge is giuen but in part, and not all at once. Besides, it is a spe­ciall part of GODS Image; and therefore of great both necessitie and honour. If men bee neuer weary of seeking for wealth and riches, why should a Christian be weary of seeking Wisedome, which is better then all treasures?

Secondly, that increase of knowledge is a great furtherance of holy life: Doct. 2 the preuailing of sinne in the life of the Iewes was caused by the preuay­ling of ignoranceEsay 1.3.. Therefore there is no mercy, nor pietie in the Land, because there is no knowledge of God in the Land Hos. 4.1.2.. God shewes his righteous­nesse to them that know him Psal. 36:10.. And therefore neyther the Papists must tell [Page 88] men that Ignorance is the Mother of Deuotion: nor the common Prote­stant so idly aske, what needes all this knowledge?

More particularly, three questions may be here resolued.

What are the lets of increa­sing. Quest. 1. What are the lets of increase? Ans. There are many lets. 1. Ill opinions about knowledge: as that it is vnprofitable, vnnecessary, &c. 2. A­buse of our Callings. 3. The loue of other thingsIer. 9.23.24.. 4. The smothering of doubts, difficulties, and preiudice in the vse of the meanes. 5. Securitie; when a man growes proud of what hee doth know, and presumes of Gods mercy for what he wants. 6 Presumptuous sinne, as it hinders other graces, so it casts men behinde hand in knowledge. 7. Resisting of Gods Spirit, pric­king the conscience to get it awake, and smothering of terrorsHos. 6.1.2.3.. 8. Internall euils nourished, as lustTim: 3.7., euill thoughtsPro. 14.22., passionProu. 14.29. How we may know when we increase with know­ledge. What we must doe that wee may increase in knowledge, &c.

Quest. 2. How may we know when we increase in knowledge. Ans. We increase in knowledge. 1. If we increase in affection to the meanes: for God is neuer wanting in the successe. 2. If we increase in the power of godlinesse: it is certaine, wee grow in knowledge if wee grow in grace. 3. If wee grow stayed, and setled, and more resolued in the doctrine of Gods grace, and pra­ctise of holy life.

Quest 3. What must we doe that wee may increase? Ans. We must ob­serue these Rules. 1. We must practise what we doe already knowIohn 7.17. 2. Wee must not be ouer-curious, or suffer our selues to be drawne aside, with fond questions, controuersies and speculations, but be wise to sobrietyRom. 12.13.. 3. Wee must redeeme the time, and watch to all the opportunities, for the vse of the meanesEphes. 5.16.. 4. Wee must vse the world as if wee vsed it not. 5 We must ac­knowledge, that is, confesse and professe what we know, least God by our vn­thankefulnesse and fearefulnesse, be prouoked to scourge our spirits with a slumber or reprobate senceRom: 1.28.. 6. Wee must minde our owne way Prou: 14.8.. Lastly, we must vse Gods ordinances, and all of them, and without interruption, con­stantly and cheerefully.

Thus of the Grace it selfe, and the Measure of it: the Obiect followes.

Of God.] Our knowledge must be of God foure wayes:Our know­ledge must be of God foure waies. for first, it must be spirituall and diuine knowledge, not humane, naturall, and earthly. 2. It must be of God; as hee is the author of it, we must seeke it from aboue, by prayer. 3. It must be of God, as he is the end of it, it must draw vs nearer to God. Lastly, God must be the obiect of it, we must know Gods Name. In this last sence here are two things imported.

First, that euen after regeneration there may be sometimes some working of the seedes of Atheisme. So wretched is the euill nature of man, that in this respect there is cause many times to hang downe the head with horror, shame and bitter mourning of heart, and confusion of face.

Secondly, that increase in holy conuersation doth abate the mouings of Atheisme: as any be more holy, so they are more freed from the trouble of them. Be first holy, and then be an Atheist, (professed or resolued,) if thou canst.

Concerning the knowledge of God foure things are to be considered: 1. How he is made knowne: 2. Who they are that God chargeth with this, that they know him not: 3. How it comes to passe that man knowes not his God: 4. What we must doe, that we may know God.

How God is made knowneGod is made knowne, 1. in his Sonne: in Christ, God is as it were visi­bleIohn 14.9.. 2. By his Spirit1 Cor. 2.10.11. 3. By his worde; both by the testimony it giues of God, and by the relation of Prophesies accomplished, and Miracles won­derfully wrought; it shewes a God, as it is a sacred treasury preseruing the memory of wonderfull things. 4. By his workes; and that either in generall, as God hath stamped vpon them some markes of his invisible thingsRom. 1.; or in his [Page 89] particular workes, as the founding of the Earth, the hanging of the Cloudes, the spreading out of the Heauens, the recoyling of the Waters, leauing an habitation for man; terrours of Conscience, Plagues vpon wicked men at their wish, answering of Prayers, Miracles, the Soule of Man, and state of Diuels.

2 There are many sorts of men; yea, euen in the Church,Who they are that know not God. besides profes­sed Atheists, that are hated of God, and charged with this, that they know not God: as, 1. All that keepe not his CommandementsEsay 1.5. 1 Iohn 2.4.: 2. All that heare not vs1 Iohn 4.6.: 3. All PersecutorsJohn 16.3.: 4. All that honour not such as feare God1 Iohn 3.1.: 5. All that deny the Natures or Offices of the Sonne of God1 Iohn 2.23. The causes of this ignorance of God..

3 This wretched Atheisme and Ignorance of God, and euill thoughts of his Nature, Presence, Attributes, &c. is caused: first, by corruption of our natures in the Fall: 2. It is increased by the custome of all sorts of sinnes: 3. If it preuaile, it may come by some speciall iudgement of God, who be­ing prouoked by other sinnes, doth leaue men to a spirit of slumber, or eter­nally reiecting them, doth leaue them to a reprobate sence, or in the power of the sinne against the holy Ghost.

4 That we may know God and increase in it, wee must view his workes,What wee must do that we may know God. search his Booke, obey the motions of his Spirit, humble our selues to seeke the signes of his presence, and for the better successe in all, labour for a pure heartMath. 5.6..

Hitherto of the Obiect, Parts, and End of Knowledge: the Cause fol­loweth in these words.

IN the words I note, 1. The thing it selfe, Strengthened. 2. The manner of it, in all might: 2. The ground of it, according to the power of his glory, or glorious power.

From the Coherence I obserue that wee must bee strengthened in Grace, before wee can be filled with Knowledge: till Grace preuaile, euill motions Doct. 1 and temptations grow many times too hard for the seedes of Knowledge: and the Diuell steales away much of the seede.

Strengthened.] There are two sorts of Christians fearing God: some are Doct. 2 strengthened with all might; Two sorts of Christians. some are feeble in the Knowledge and Grace of God. There are strong Christians and weake; infants, and men of riper age. It is profitable more exactly to consider of both: and in the weake Christian I consider, 1. Who are weake: 2. What helpes to make them strong in the might of God.

For the better vnderstanding of the first, I propound three things. 1. What the Infant or weake Christian wanteth, by which hee discouers his weake­nesse. 2. What he hath, notwithstanding his wants. 3. The happinesse of his estate, though he be weake.

They are but Babes and infants in Grace: 1.Who are In­fants in grace. That know not the loue of Christ, with particular, distinct, and full assuranceEphes. 3 19.20.17.. 2. That are not able to practise the more strong and purging duties of mortificationMath: 9.15. &c.. 3. That serue any passion and vnruly affection1 Cor: 3.1.2.3. 4. That are vnsetled in the way of lifeIohn 14.5., and tost with the winde of contrarie doctrineEphes: 14.. 5. That sticke at ac­knowledgement, and dare not stand out to the profession of the truthEphes: 4.13.. 6. That cannot digest some truths of God, as being strong meate, and in their account hard sayings. 7. That are inexpert and vnskilfull in the word of righteousnesseHeb: 5.12.13. (especially, if they be ignorant in the principles,Iohn 6.60. & 16.22.) other signes may bee gathered from the contrarie estate of the strong Christian afterwards.

[Page 90] What the weake Chri­stian hath.2 Yet the weakest Christian (whatsoeuer hee wants) hath these things: 1. Hee discernes the season of Grace, and the day of his peace and redemp­tion, which the wise-men of the world doe notMath. 16.3.. 2. Though in his owne account hee can doe but little for the truth, yet hee will bee sure to doe no­thing against the truth, if hee may know it2 Cor: 13.8.. 3. Hee is not in the flesh, hee is more then a naturall man, hee is borne againe1 Cor: 15.50. Iohn 3.5. Rom: 8.8.. 4. Hee hath an earnest ap­petite and constant desire after the sincere milke of the Word 1 Pet. 2.2.. 5. Hee beleeues whiles hee struggles with vnbeliefe. 6. The strong man armed, which is the Diuell, is so cast out by Christ, that hee preuailes not as hee was wont. 7. He can deny his reason, pleasures, profits, and beloued sinnes, and take vp his Crosse in some measureLuke 14.26.27.33.. Lastly, such a dore may bee opened to them that haue little strength, as no man can shut, and such courage they may haue, that they will sticke to the word, and keepe it as their best treasure, whatsoeuer they lose, and by no meanes be induced to deny Christ and his NameReuel. 2.8.9.

His happines though he be weake.3. His case is happy though weake, for hee hath such a High Priest, and Sauiour, as knowes how to haue compassion on the ignorant Heb. 5.2., and is touched with a feeling of his infirmities Heb. 2.18., and hath wrought the reconciliation of all his brethren, and was tempted himselfe: and therefore will succour the weake when hee is tempted Heb. 2.18.: and will see to it, that more shall not bee laide vpon him then hee is able to beare 1 Cor: 10.; it being his charge and office to prouide, that the bruised Reede be not broken, or the smoaking Flaxe quenched, till iudgement be brought foorth vnto victory. And at all times the weakest Christian may goe boldly to the throne of Grace, and obtaine mercy to helpe in time of neede Heb. 4. vlt. Helpes for the weake Chri­stian..

The helpes for strengthening of the weake, are of two sorts: some with­out vs, some to be vsed by vs.

Without vs, there are many things that may strengthen, and incourage, and animate the weake: 1. There is proposed a glorious inheritance to them that ouercome. 2. We haue the example of all the Saints. 3. We haue a strong and sure foundation2 Tim. 2.19.. 4. We haue a strong God, and his power is engaged to exercise it selfe in our weakenesse, and to keepe vs vnto saluation, without falling, till hee present vs faultlesse before the presence of his glory Iud: 24. 1 Pet: 1 5. 2 Cor: 12.9. 5. Wee haue a strong word of God, able to builde vs vp, and make vs wise, and saue our soules Acts 20.32. 2 T [...]m. 3.16. Iames 1.21., as being Gods Arme, and mightie instrument, of his power1 Cor. 1.18. Rom. 1.10.. 6. The spi­rit of God is a Spirit as of Grace, so of Power 2 Tim 1.7., and helpeth the weake, as in PrayerRom. 8.26., so in euery Dutie and grace. 7. Wee haue a strong Sauiour: Christ doth strengthen and incourage the Christian three waies: first, by his owne example, becomming a patterne to vs to follow: secondly, by appli­cation; for vnto all that lay hold on him by Faith, hee is a Priest after the power of endlesse life Heb: 7.16.; the Wisedome of God, and the Power of God 1 Cor: 1.24.: thirdly, by operation, for hee hath borne our infirmities, by his one offering hee hath and doth consecrate and make perfect our persons and workes, in Gods sightHeb: 2.10.; he doth vnite vs to the Father Ioh. 17.21.23; hee giues vs his Fathers glory, both in that he giues vs such Graces as will bring to glory, and in that hee giues vs credit where himselfe and the Father are in credit. Thus of the helpes without vs.

If any aske in the second place, what wee must doe, that wee may bee strengthened. I answere: 1. Wee must pray for Knowledge and Faith, to discerne and beleeue Gods power and promise: Ephes. 1.8. &c. And in the fourth of that Epistle there are fiue things more to be done, that wee may at­taine to a ripe age in Christ, first, wee must subiect our selues to bee taught, and wrought vpon, by such Teachers as are set ouer vs by Christ. 2. Wee must resolue and settle our selues in the doctrine of the foundation and the Principles of truth, that wee bee not tossed to and fro with euery winde. 3. Wee must so be satisfied with the voyce of Christ in our Teachers, that [Page 91] we cast aside all respects of the voice of strangers, not opening our [...]res willingly to the sleights of cunning men, that will lie in waite to deceiue vs. 4. We must take heede of personall discords with any that feare God, follow­ing the truth in loue. 5. Wee must mutually striue to yeeld and seeke helpe to and of one another, that euery ioynt in this mysticall body, according to the measure of the part may supply and make vp the increase of the body by ver­tue of vnion with the Head, and communion with the MembersEphes. 4.11. to 17.. Besides, if we would increase in strength, wee must let Patience haue his perfect worke, making conscience to mortifie corrupt passions, as worldly griefe, anger, frettingIames 1.4., &c. And lastly, wee must bee carefull to keepe what God hath giuen vs, that no man take away our crowne. Neglect of grace receiued is a great hinderance of strength and increase.

Thus of the weake Christian.

A strong Christian discouers himselfe by diuers things. First,Of the strong Christian: and how he may be knowne. hee is spiri­tuall, that is, such a one as not onely hath a taste and desire after spirituall things, but is also ruled by the Word and Spirit of God, that hee restraines the euils of the flesh both in heart and life, so as hee giues not occasion ey­ther of scandall to the weake, or of scorne to them that are without1 Cor: 3.1.. Second­ly, hee is able to be baptised with the baptisme that Christ was baptised with, and to drinke of the cup that Christ dranke of: he is not onely willing to beare ordi­nary wrongs and crosses, but is prepared for the worst the world or Sathan may doe to himMat: 20.22.23.. 3. Hee can beare the infirmities of the weake, and in con­uersing, deny himselfe, and please his Brother in that that is good to edifica­tion Rom: 15.1.2.. 4. Hee is full of goodnesse and knowledge, and is able to admonish Rom: 15.14., and comfort others, with the comforts hee hath found himselfe 2 Cor: 1.4. 5. Hee sinnes not in word Iames 3.1., that is, hee is able to gouerne his tongue with Wisedome, Meeke­nesse, Grace and Truth. The ordinary faults of speech are not found in his Tongue. 6. He is not carefull for his life, to take thought for what he shall eate, or what he shall drinke; nor doth he disquiet his heart about his body, what he shall put on: for these outward things hee can easily trust his heauenly Father Math: 6.25.30. 7. He can loue his enemies, endure wrongs without resistance or reuenge; or if hee vse the helpe of the Magistrate, hee can seeke it without malice or cru­eltie: hee can blesse them that curse him, and pray for them that despight him, and doe good to them that hate him Math: 5:38. to the end.. Lastly, in Faith hee is strong, like Abra­ham, Rom. 4.16. to the end. Hee can beleeue things to come as well as if they were present, Vers. 17. hee can beleeue aboue hope and vnder hope: Vers: 18. hee looketh, not to the meanes, but to the promise: Vers. 19. hee vanquisheth doubts: Vers. 20. hee is as thankefull for promises, as others would bee for performances: Vers. 20.21. for these things were not onely true of Abraham but may be true in vs also, Vers. 23.24. who may haue as great helpe from Christ as euer he had, Ʋers. 25.

Thus of the strong Christian.

In all might.] Note how the Apostle presseth to perfection: before,Why all might in all knowledge, all pleasing, all good workes; now, in all might. And wee had neede to be strengthened with all might, because not one part of the soule onely is to be looked to, but the whole soule, spirit and life throughout: nor haue wee one Grace to tend, but all sorts of Graces from God: nor doth there abide vs one trouble, but calamities, indignities, and temptations of all sorts. Wee haue not one aduersary to encounter, but many, and of many sorts; inward, outward, visible, inuisible, publike, priuate, at home and abroad. Neyther doe wee stand vpon our guard at one time, but must looke to our selues in all these respects at all times.

It must be all might that we should labour after in foure respects:All might in foure respects.

First, it must bee a Might that extends to the strengthening of all the [Page 92] faculties of the soule, powers of the body, and duties of the life: our Mindes must bee strengthened in the approuing of truth and goodnesse, and in re­probating of euill and falshood1 Cor: 14.20.: our Memories must bee strengthened in retayning and recording the secrets and hid things of God, which are com­mitted to it: the Will must be strengthened in the Election of good, and re­iection of euill: and our Affections neede strength also: thus wee were to be strengthened in PatienceIam: 1.4., Ioy1 Thes: 5.16., Loue1 John 4.18., MercyCol: 3.12., Hope and Confidence1 Pet: 1.13., DesiresPsal: 27.4., in ReuerenceHeb. 12.28., in Hatred of sinnePsal. 139.21.22., Contempt of the WorldPhil: 3.8. Esay 30.22.. So doe wee neede strength to euery dutie of holy life.

Secondly, it must be a Might that is gotten from the vse of all the meanes, wee must be strengthened in the power of euery ordinance of God, and sup­ported with the vse of euery helpe to make vs strong.

Thirdly, it must be a Might shewed in the vse of all the Armour of God. Wee must strengthen our selues with euery piece of Armour, whether it bee Armour of Defence, as the Girdle of Truth, the Brest-plate of Righteousnes, the Shooes of the Gospell of Peace, the Shield of Faith, the Helmet of Hope: or Armor of Offence, as the Sword of the Spirit, Gods Word, and the Darts of Prayers Ephes: 6.12..

Fourthly, it should be a Might extended to all possible degrees and power of euery Grace and dutie: thus in mercy wee should communicate in all good things Gal: 6.6. our seruice should be an heartie Seruice Ephes. 6.6., wee must loue the Lord with all our hearts, with all our soules, with all our might Deut. 6.5..

According to the power of his glory.] In the handling of these words, I con­sider them, first, apart: secondly, as they are ioyned together: and thirdly, the Doctrines out of them.

Here are two things laid to pawne for the strengthening of the weake Christian, Gods Power, and Gods Glory.

The extent of Gods power. Power is one of the Attributes they call in Schooles relata: the Power of God is infinite, both in respect of Essence (for it is as large as the Essence; yea, it is the Essence it selfe) and in respect of Obiects, hee hath not done so much, but farre beyond our capacities, hee could doe infinitely more: and so is it infinite in respect of continuance. Yet to speake of it according to our capacities;What God cannot doe. it is restrayned, 1. By his Will; hee cannot doe what his Will is against: 2. By his glory; hee can doe nothing against his owne Glory: 3. By his Nature, hee cannot lye &c. because it is against his Nature: 4. In some respects by the nature of the Creature; so as whatsoeuer destroyes the essentiall definition of the Creature, God cannot doe: as God cannot make a man vnreasonable, and yet hee remaine a man; hee cannot make a body infinite, and it remaine a body still: 5. Sometimes by the condition and qualities of the Creature; as, Be it vnto thee according to thy Faith: 6. By impossibilitie; I say, by that which is simply impossible, for there are many things vnpossible in respect of vs, which are not onely possible but easie to God. And therefore the common-people reason foolishly; God can saue mee, therefore hee will doe it: and the Papists as wilfully; Christ can be present in the Sacrament, therefore hee will. For besides that they will neuer prooue his body can be in all places, at one time, truely and locally present, remayning a true body; they also reason but absurdly, till they finde his will to be there in their manner.

What the glory of God is.The Glory of God is taken somtimes for the signe of his presence, Exod. 16.10 for the meanes of his worship: 1 Sam. 4.22. for praise and honour: 2 Chron. 29.11. But here it is taken for the excellencie of God aboue all creatures, as it may be reuealed.Wherin God excels the creature. God is more excellent then all Creatures, in Trinitie of Persons in one essence, in perfection of Nature, in infinitenesse of being, in eternitie, in puritie and singlenesse, in immutabilitie of Nature, Will, and Qua­lities; in vnderstanding, in prescience (which absolutely falleth to no creature) [Page 93] in the Idea of Vertue, and in omnipotencie. By reason of mans fall and custome in sinne, Gods glory is much darkned: so as now man of himselfe cannot so conceiue of the wonderfull excellencie of his Creator.

Gods Glory is reuealed vnto man, 1. By his Workes Psal. 104.31.:How many wayes Gods glory is reuea­led. especially his dread­full and great workesEsay 24 16.. 2. By the Signes of his presence Exod. 16.10.. 3. By the meanes of his worship 1 Sam. 4.22. Psal. 89.7.. 4. By the Confession of guilty persons Iosh 7. 1 Sam. 6.5. Mal. 2.2.. 5. By the Prayses of his seruants: and therefore to giue glory, is translated, to giue thankes Luk. 17.18.. 6. By Christ, who is the Lord of glory 2 Cor. 2.8., the King of glory Psal. 24., he maketh the Glory of God, as it were visible in his flesh. 7. By Man 1 Cor. 11.7.. 8. By the Spirit of Reuela­tion Ephes. 1.17.. 9. By the Gospell 1 Tim. 1.11. Who see Gods glory..

But if you aske who of all men see Gods glory; I answer, onely the Saints, in the brightnes of itPsal. 89.7. Esay 26.10.11; to wit, such as haue the Gospell shining in their hearts 2 Cor. 4.3. &c. Esay 61.1, 2, 3., &c. such as acknowledging Gods threatnings, turne vnto him by true repentanceIer. 13.16.: such as lead an holy and innocent lifePsal. 138.5. &c. Esay 58.7.8, 9.: such as haue a true and liuely FaithIohn 11 40. Esay 46.12.13 Foure reasons why the pow­er of God is said to be the power of his glory. About falling from grace & perseuerance. Proofes that Gods elect cannot fall away. This doctrine doth not tend to securitie..

Thus of the words apart.Iohn 1.14.

Power of his Glory.] There are foure Reasons why the Power of God should bee said to bee the Power of his Glory, or glorious. 1. Because it will neuer leaue strengthening, till it bring to Glory. 2. Because the power of all the meanes of saluation is from heauen, and therefore a glorious power. 3. Because Gods Glory sets his Power aworke, in as much as by promise it lyes ingaged to his people. 4. It is a glorious Power, because of the persons and things that are vsed in Gods worke, as God himselfe, the Sonne of God, the Spirit of God, ordinances that are of God, and men specially consecra­ted by God.

Doctrines. First, the perseuerance of Gods children is most certaine: so long as there is Power in God or Glory, they cannot fall away by losing their happinesse.

This point hath abundant and apparant confirmation out of the old Testament in these places, Psalm. 145.10.13.14. Esay 42.3. Ezech. 36.24, 25, 26, 27. Ierem. 32, 40. Hos. 2.19. Out of the Gospels, Matth. 16.18. and 24.25. Iohn 4.14. and 5.24. and 6.39. and 10.28, 29. and 13.1. Out of the Epistles also, Rom. 6.8, 9, 10, 11. and 8.30. and 11.29. Ephes. 4.12.17. Phil. 1.6. 2 Tim. 2.19. Hebr. 7.16. 1 Ioh. 2.19. and 3.9. 1 Pet. 1.5.13.18.20.23.

Secondly, there is little reason of presumption in this Doctrine: for, as Power will preserue, so Glory will reuenge: if such as are in couenant with God returne to sinne, woe vnto them, Gods Glory will not beare it; and he hath many wayes to scourge them: for by their sinnes they may bring vpon themselues crosses of all sortsPsal. 89.22. Esay 30.20. Zach. 13.7, 8, 9. Mich. 7.9.18., terrors of ConsciencePsal. 51., losse of many gifts, and want of sense of all grace, Gods presence, and the ioyes of his promises, and SaluationPsal. 51. Cant. 3., Church censures1 Cor. 5., the want of many blessingsIer. 5.24, 25., sore tra­uell and terrours vpon their returne againePsal: 51. Motiues to Patience., terrible buffets, both of the Word and Spirit, &c. And therefore we should worke out our saluation with feare and trembling. It is a fearefull thing to fall into Gods angry and scour­ging hand.

Hitherto of the Obiect, Parts, Ends, and Causes of Knowledge: the Effects follow, which in the end of the Verse are noted to be three, viz. Pati­ence, Long-suffering, and Ioyfulnesse.

Patience.] This is a vertue that well becomes a Christian, and a blessed fruit of the tree of life, much to be desired of man: though it may seeme troublesome to the flesh to endure crosses and afflictions, yet if all things be considered, it is a vertue of great praise. God himselfe is magnified of Men and Angels for his patience and forbearanceRom. 2.4.. It is the admirable [Page 94] glory of the Sonne of God, that in the great worke of his Father, about the gathering of the Churches, in the middest of the oppositions of the world and euill Angels, hee should not cry, nor lift vp, nor cause his voyce to be heard, and yet hold out without failing or discouragement Esay 42.2.4.: yea, as the Cap­taine of our saluation, hee was made perfect by suffering Heb: 2.10.. This is the praise of the Saints, (which they may remember with comfort) that they haue en­dured many and great fights of afflictionsHeb: 10.32.. The Souldier cannot please his Captaine, vnlesse hee endure hardnesse; nor hee that striueth for Ma­steries be crowned, vnlesse hee toyle in the Combat; nor the Husbandman reape, vnlesse hee patiently endure the labour of sowing, and waite till har­uest2 Tim: 2.3.5.6.. All that will liue godly must suffer 2 Tim: 3.12.: the holy exercise of Christian Pa­tience is a good signe that men are good hearers of the Word, and that they practise what they heareLuke 8.15.. Men are not therefore miserable because they suf­fer muchMatt: 5.10.: Christians neede not to be ashamed to suffer2 Tim: 1.22.: they may bee troubled on euery side, yet not distressed: they may be perplexed, and yet not despaire: they may be persecuted, and yet not forsaken: they may be cast downe, and yet not destroyed 2 Cor: 4.8.9.. Patience is a vertue full of good fruites: it appeaseth strifeProu: 15.18. & 25.: it helps away the Crosse, (it is impatiencie and stubbornnesse that makes the Father continue to beate his childe) it fits vs for perseuerance with comfort, as the Coherence shewes, The patient abiding of the poore shall not perish for euer Psal: 9.: but they shall receiue, at the length, a crowne of life Iames 1.12.. The worth of this grace appeares by the hurt of impatiencie: for Impatiencie exalts folly Pro: 14.17., depriues a man of the possession of his owne soule Luke 22.19., dishonours all a mans gifts and graces, and all the good things hee hath before doneIob 4.6. &c., &c. Let vs therefore runne with patience the race that is set before vs. Thus did Christ endure the Crosse, and now weares the CrowneHeb: 12.1.2.3. The things we common­ly beare are nothing to that Christ and the Martyrs haue borne: wee haue not yet resisted vnto bloud Vers. 4.: by suffering wee may reape the comfort that wee are Sonnes and not Bastards Vers. 5.6.7.8.; besides the profit of our sufferings, which God e­uer intends to the patient, viz. the holinesse of the heart, and fruitfulnesse of the lifeVer. 9.10.11. What wee must doe that wee may be patient..

That wee may be patient, first, wee must get Wisedome, and if we want it, aske it of God. It is Ignorance makes men passionate: a great vnderstanding is slow to wrathPro: 14.29. Iames 1.3.4.6.. Secondly, wee must get Faith to beleeue our owne recon­ciliation with God: our hearts neede not to be troubled, if we beleeue in God the Father, in Iesus Christ Iohn 14.1.. When the heart is possessed with peace in the assu­rance of Iustification by Faith, then it is easie to be patient in tribulation; yea, to reioyce in afflictionRom: 5.1.2.4 John 14.27.. Thirdly, we must be much in the meditation of the comforts of another life. Fourthly, we must be often and constant in pray­erRom. 12.12.. Fifthly, the hearing of the word faithfully and conscionably breedes a patient minde: and therefore is the Word called a Word of Patience; Reuel. 3.9. the Comforts of the Scripture beget both Patience and Hope Rom. 15.4.. Sixthly, wee must be temperate in the desires after, and vse of outward things; therefore are men vnquiet vnder the losse, absence, want, or desire of earthly things about their bodies or estates, because they haue not sobriety and temperance in their hearts and carriage2 Pet. 1.6.. Seauenthly, if we would haue patience, wee must be carefull by godly Sorrow and Confession to cast off the sinne that hangeth on so fast: it is our wretched corruption of Nature that makes vs so vnquiet, it is nothing without vsHeb. 12.1.. Lastly, we must be diligent in our callings, and trust vpon God, and cast all our care on him. Idlenesse and vnbeleefe are the great nurses of impaciencie.

We must shew Patience in seuen things.Thirdly, wee must exercise Patience in seauen things. 1. In bearing the common crosses that accompany our mortall estate of life, and therein to put on, as neare as wee can, Iobs minde, and in all losses or wants to giue [Page 95] glory to God, acknowledging that he hath as much right to take away, as reason to giue. 2. In bearing with the infirmities of such as are about vs, with whom wee converse, that shew themselues to be so, out of weaknesse, Rom. 15.1.3.4. 3. In enduring persecution of all kindes for the truths sake, 2 Tim. 3.12. 2 Thes. 1.5. Reu. 2.8. 1 Pet. 4:12. &c. 4. In tentations there is vse of Patience, both in waiting vpon God for succour, and issue, and in keeping the soule at as much rest and quietnesse as may be: it is the Diuels desire to set vs on a hurry, hee knowes his tentations will then worke best, Iames 1.4. 5. In the expectation of the performance of Gods promises, and our spirituall happinesse in Christ, Hebr. 6.12. and [...]0.35, 36, 37, 38. 6. In the troubles of the minde and conscience, beleeuing Gods truth, and wayting for the appearing of his face, and the healing of the soule. 7. In perseuerance in well doing vnto the end, Mat. 24.13. Rom. 2.7. Reuel. 2.2. Gal. 5.9. 1 Iohn 3.2.

Long-suffering.] This vertue, in case of wrongs,Motiues to Long-suffe­ring. must order vs aright in our selues and toward other: in our selues it must restraine Anger and desire of reuenge; and great reason, for God himselfe suffers wrong, and that long too, and it is Gods commandment we should suffer longMat. 5.21.22.45. Rom. 12.21.: besides,Exod. 34.6. 1 Pet. 2.22. iniuries befalls vs by Gods prouidence2 Sam. 16.10.; and reuenge is Gods rightRom. 12.19.. Moreouer, these raging and reuengefull affections are great hinderances both to Pray­er1 Tim. 2.8., and to the profit of the WordIames 1.21.. And lastly, anger lets the Diuell into a mans heartEphes. 4.21..

Quest. 1. But how should I preuent it being wronged? Ans. First, carry some of thine owne sinnes alwayes in thy minde, that being prouoked thou maist turne the course of thine anger thither. Secondly, auoyd the occasions, which are both contentionsPhil. 2.3. and contentious personsProu. 22.26.. Thirdly,Quest. bee daily iealous ouer thine affection, and keepe them downe by prayer.

Quest. 2. What if passion do sodainely surprize me? Ans. 1.Ans. How to pre­uent anger & desire of re­uenge being wronged. Conceale itProu. 12.16.. 2. Depart from them with whom thou art angry1 Sam. 20.34 Gen. 27.43.44.. 3. Appoint at the least that bound vnto thine anger, that the Sunne goe not downe vpon thy wrath Ephes. 4.26..

Towards others we must shew the practise of this vertue thus.

In things that might displease vs; but not hurt vs, endure them without any notice at all: and in things that doe hurt, if they be lesser iniuries,Quest. see them and forgiue them; and in the greater wrongs,Ans. thou must seeke the help of the Magistrate, and the Law, after thou hast sought all priuate meanes, by intreaty, offers of peace, desire of Arbitration, &c. follow the Law with loue to thy aduersarie, without passion or rage, and in the issues bee moderate, without shewing extremitieMath. 5.25. & 18.15. Rom. 12.18. 1 Cor. 6.5. Gods people haue cause to be ioyfull..

Ioyfulnesse.] A Christian estate is a ioyfull and comfortable estate. Sauing knowledge makes a man liue ioyfully and comfortably. True ioy is one of the fruits Gods Spirit beareth in the heart of a Christian; yea, it is a chiefe part of that kingdome that God bestoweth on his people on earth. None haue cause of ioy but the children of Sion, and none of them but haue great reason to shout for ioy, to reioyce and be glad with all their hearts Zeph. 3.14., Zeph. 3.14. Is it not a great Mercy to haue all the iudgments due vnto vs for sinne, taken away? and the great enemy of our soules cast out? Is it not a great honour that Iehouah, the King of Israel, should be in the middest of vs? and that our eyes should not see euill any more? What sweeter encourage­ment then that the Lord should cause it to be said vnto vs, feare not? and againe, Let not your hands be slacke? If we haue great crosses, enemies, dan­gers, wants, temptations, &c. wee haue a mighty God; if there be none to helpe vs, he will saue; yea, he will reioyce to doe vs good; yea, he will reioyce ouer vs with ioy; yea, he so loues vs, that he will rest in his loue and seeke no [Page 96] further. Shall man be sorrowfull when God reioyceth? Shall the Lord re­ioyce in vs, and shall not we reioyce in GodZeph. 2.14. &c., &c. And if these reasons of ioy be contayned in one place of Scripture, how great would the number of reasons grow, if all the Booke of God were searched? such a ioy and con­tentment is the ioy of Christians that crosses cannot hinder it. Life is not deare to a childe of God, so that he may finish his course with ioy Acts 20.24.. They suffer the spoyling of their goods with ioy, knowing that in heauen they haue a more endu­ring substance Heb. 10.34.. Yea, in many crosses they account it all ioy to fall into tentation James 1.2.. They seeme as sorrowfull, when indeed they are alwayes reioycing 2 Cor. 6.10..

Quest. What might we doe to get this constant ioyfulnesse and vnmo­ueable firmenesse and contentment of heart?Quest. Ans. In generall thou must bee sure to be Gods seruantEsay 65.13, 14.,Ans. a man iustified and sanctifiedJer. 33.8. Esay 61.10. & 12.5.: thou must know that thy name is written in the Booke of lifeLuk. 10.20.,What wee must doe that we might get constant ioy­fulnesse of heart. which cannot be with­out Faith1 Pet. 1.8. Phil. 1.25. Rom. 15.13. & 12..

In particular, there are many things which haue a sure promise of ioy and comfort annexed to them.

First, thou must lay the foundation of all eternall ioyes, in godly sorrow for thy sinnes, Iohn 16.20. Mat. 5.4. Psal. 126 5.6.

Secondly, thou must hang vpon the breasts of the Church (viz. the Word and Sacraments) continually, with trembling and tender affection, wayting vpon the word of God: the Law must be in thy heart, thou must buy thy libertie herein at the highest value, Esay 66.2.5.11. and 51.7. Mat. 13.44.

Thirdly, in thy carriage thou must be a counsellor of peace, Prou. 12.20. and liue in peace, as neere as may be, 2 Cor. 13.11.

Fourthly, take heede thou be not insnared with grosse sinne, Prou. 29.6.

Fiftly, wouldest thou reape ioy? sow good seede: to bee much in well-doing, procures (as a blessing) a secret and sweet gladnesse vpon the heart of man: a barren life is an vncomfortable life. Many would reape, that will not be at the paine to sow, Iohn 4.36. Gal. 6.7, 8. He that vseth his Talents to aduantage, enters into his Masters ioy (a ioy liker the ioy of God then man, meeter for the Master then for the Seruant, yet such a Master wee serue, as will crowne vs with this ioy) Mat. 15.21.

Sixtly, be constant, beare fruit, and get the knowledge of the loue of Christ, and abide in it, Iohn 15.10.

Lastly, in the 2 Thes. 5.16. to 24. there are seauen things required in our practise, if wee would alwayes reioyce. 1. We must pray alwayes: if we be much in prayer wee shall be much in ioy. 2. Wee must in all things giue thankes: a heart kept tender with the sense of Gods mercies, is easily infla­med with ioyes in the Holy Ghost. 3. We must take heed of quenching the Spirit: when a man puts out the holy motions of the Spirit, hee quencheth his owne ioyes. 4. We must, by all meanes, preserue an honourable respect of the word publikely preached: despise not prophecying. 5. And whereas there be some things we heare, doe specially affect vs, and concerne vs, wee must be carefull with all heedfulnesse to keepe those things whatsoeuer wee forget: try all things, but keepe that which is good. 6. In our practise wee must not onely auoyd euill, but all appearance of euill, else if wee disquiet others with griefe or offence of our carriage, it will be iust with God we should finde little rest, or contentment in our selues. Lastly, wee must endeauour to bee sanctified throughout, inwardly and outwardly, in soule, body and spirit, hauing respect to all Gods Commandments, and retayning the loue of no sinne, so shall wee reape the blessing of all righteousnesse, and procure to our hearts the ioyes that are euerlasting.

Hitherto of the Preface.

HItherto of the Exordium of this Epistle, as it contained both the Salu­tation and Preface.

The second part both of the Chapter and Epistle followeth,The order of this second part of the Epistle. and is con­tained in the 12. Ʋerse, and the rest to the 23. And it hath in it the propo­sition of Doctrine. This Doctrine propounded stands of two parts: for it concerneth eyther the worke of Redemption, or the person of the Redee­mer. The worke of Redemption is considered of in the 12.13. and 14. Verses: the person of the Redeemer is entreated of from Verse 15. to the 23. The worke of Redemption is two waies considered of: first, more general­ly, in the 12. Ʋerse: secondly, m [...]re particularly, Verse 13.14.

In the worke of our Redemption, as it is propounded in this Verse, three things are to be obserued: 1. The efficient cause [God the Father] 2. The subiect persons redeemed [vs.] 3. The Redemption it selfe, as it is either in the inchoation and first application of it on earth, and so it lyeth [in making vs fit;] or in the consummation of it, what it shall be in the end: and so it is praised, first by the manner of tenure [inherit;] secondly, by the adiunct companie [Saints;] thirdly, by the perfection of it [in light.]

Giuing thankes] The blessings of God vpon euery true Christian are such, as they require continuall thankefulnesse to God for them: such I say, for the worth of them, for number, for freenesse of gift, for continuance, and as they are compared with what God bestowes vpon others in the world.

To the Father.] A sanctified heart that hath sense of grace, so sees God, the first cause of all blessings, through the second and next causes, that it maketh God the principall obiect both of praier and praises: it is a great sin not to acknowledge the instrument by which wee receiue any good; but it is a great impietie not to giue that which is due, to the principall Efficient.

The Father.] Father is a tearme of relation, and is giuen sometimes to the whole TrinitieMath. 23.9. Luke 3.38.: sometimes to ChristEsay 9.6.: sometimes to the first Person in Trinitie; so commonly, and so here.

God may be said to be a Father in this place two waies: first, in respect of Christ; secondly, in respect of the Christian.

1. In respect of Christ, God is a Father both by Nature, and by personall Vnion: and in this sense two questions may be moued.

Quest. Quest. 1. Whether prayer is to be made to the whole Trinitie, or but to one person. Ans. Ans. It is to bee made to the whole Trinitie, Acts 7.59. 1 Thes. 3.2. 2 Cor. 13.13.

Obiect. Obiect. But praier is here made to one person. Sol. Solut. Though but one per­son be named, yet the rest are included: for the Persons may be distingui­shed, but seuered or diuided they may not be.

Quest. Quest. 2 Is the Father a Redeemer, in that Redemption is here giuen to him? Ans. Ans. The actions of God are two-fold: some are inward, as to beget, to proceede, &c. Some are outward; as to create, redeeme, &c. Now the outward actions are common to all the three Persons; they are distinguished onely in the manner of doing: the Father beginnes, the Sonne executes, the holy Ghost finisheth: as in the workes of Redemption, the Father redeemes vs, in that hee beginnes it, by deuising this course, and willing it from eternitie, by calling, sanctifying, sending and accepting of CHRIST in time: the Sonnes redeemes vs, by taking our nature and in obeying the Lawe, and suffering death, euen the death of the Crosse for vs: the holy Ghost [Page 98] redeemes vs, by applying the merits and benefits of CHRIST to euery Beleeuer.

Vses.2. In respect of the Christian: God is a Father, and the meditation here­of should serue for a three-fold Vse. 1. For tryall: 2. For instruction: 3. For Consolation. For tryall: for it stands vs much vpon to bee assured of this, that God is our Father in Christ by Adoption: for this is the foundation of true hope for what we want, and of true thankefulnesse for what wee haue. Now such men as are borne of God by regeneration,Markes of a childe of God as well as of man by generation, are wont to be described in Scripture by such markes as these. They haue in them the Spirit of Adoption both in the working and witnesse of itRom: 8.15.16.. Rom. 8.15.16. Gal. 4.6.7.Gal: 4.6.7. They are separate from sinners, they cannot delight in the workes of darkenesse, or in the wicked fellowship with workers of iniquitie, they hate vngodly company2 Cor: 6.17. &c. 1 Iohn. 2.15. &c., &c. They haue conso­lation and good hope through grace 2 Thes: 2.16.. Christ is to them their way, the truth, and their life: and they loue their Sauiour more then any Creature, and shew it in this, that they will rather obey his words, then the commande­ment of any man or AngellIoh: 14.6.21.. They are a people that in respect of Mortifi­cation, purge themselues by voluntary sorrowes for their sinnes; and in re­spect of new obedience, Come to the light, that their workes may be manifest that they are wrought in God 1 Ioh: 3.1.2.3 & 1.6.7. 1 Pet: 1.17. &c.. They honour God with great honour, and ten­der his Name more then their owne creditsMal: 1.6.: they worship God, not for shew, or with the adoration of the lips and knees only, but in spirit and Truth John 4.23.. They labour for the meate that perisheth not, and esteeme it aboue their appointed food Iohn 6.27.. Lastly, they loue their enemies, and pray for them that persecute them, and are willing to doe good to them that hate them and hurt them Math: 5.45. &c..

Secondly, if God be our Father, it should teach vs; First, to care lesse for the world, and the things thereof: wee haue a Father, that both knowes our wants, and hath all power and will to helpe vs and care for vsMath: 6.32.. Secondly, to come to him in all crosses, and make our moane to him that seeth in secret: for if euill fathers on earth, know how to giue good things to their children when they aske them, how shall not our heauenly Father giue vs whatsoeuer wee aske in the Name of Christ Mat: 7.11.. Yea, it should teach vs patience vnder, and a good vse of all crossesHos: 12.9.. Thirdly, to be willing to die and commend our spirits to God that gaue them; seeing in so dying, we commit them into the hands of a Fa­ther. This made Christ willing to die, and this should perswade with vs alsoLuke 13.46.. Lastly, it should teach vs to glorifie God as a Father: wee call God Father (many of vs) and thus wee speake, but wee doe euill more and more, and dishonour him, not liuing like the children of the most HighJer: 3.4.5.. If hee be our Father, let the light of our good workes shine before men, that they may glorifie our Father Math: 5.6.. Herein is God the Father glorified, that wee beare much fruit Iohn 15.8..

Thirdly, this point serues for Consolation, and that many wayes: First, against the feare of our owne weakenesse; It is not our Fathers will that one of the little ones should perish Mat. 18.14.: None is able to take them out of his hand Iohn 10.29.. Se­condly, against our doubts about prayer: Whatsoeuer you aske the Father in Christs name it shall be giuen you Iohn 16.23.. Thirdly, against all the troubles of this world: if hee haue beene a Father of Mercy, to forgiue thy sinnes, and giue thee grace, hee will be a Father of Glory, to crowne thee in a better world in the inheritance of his SonnesEphes: 1.17..

Who hath made vs fit.] Doct. Wee are neither naturally happy, nor vni­uersally so: not naturally; for wee are made fit, not borne so: not vniuersally; for hee hath made [vs] fit, not all men. Christ died for his sheepe onelyIohn 10.; for his Church onelyEph [...]s: 1., not for the World Iohn 17. How Christ died for all.. And therefore when the Scrip­ture saith, Christ died for all men, wee must vnderstand it; first, in respect of [Page 99] the sufficiencie of his death, not in respect of the efficiencie of it. Secondly, in respect of the common oblation of the benefits of his death externally in the Gospell vnto all. Thirdly, as his death extendeth vnto all the Elect: for all; that is, for the Elect. Fourthly, for all, that is, for all that are saued, so that none that are iustified and saued, are so, but by the vertue of his death. Fiftly, for all, that is for all indefinitely; for all sorts of men, not for euery man of euery sort. Lastly, hee dyed for all, that is, not for the Iewes onely, but for the Gentiles also.

Qu. Quest. Are not all in the visible Church that are sealed with the Sacrament of Initiation made fit? An. Ans. No: for Nicodemus was circumcised, yet not as then fit for heauen; and Simon Magus was baptised, & yet perished in the gall of bitter­nesse; and many of the Israelites were signed with the same Sacraments of righteousnesse, and yet were destroyed with fearefull plagues1 Cor: 10.; the Pharisees were baptised with Iohns Baptisme, & yet in great danger of wrath to comeMath: 3. Fiue sorts of men not made fit..

There are fiue sorts of men that liue in the Church, that are not made fit: First, such as are in heart disioyned, so as indeede they care for the doctrine of no Church: and thus Atheist and Epicures are vnfit. Secondly, such as are in heart fastned to a false Church, though in shew they bee members of the true: thus Church-Papists are not fit. Thirdly, such as receiue Religi­on and care for it, but onely as it may fit the humours of such as are in autho­ritie, and may serue the currant of the present times: and thus temporising Polititians are not made fit. Fourthly, such as admit some parts of Gods worship, and stand in professed enmitie, and dislikes of the rest: and thus the common Protestant of all estates and degrees; they thinke if they come to the Church to seruice, and be no Papists, it will serue turne, though they neglect, yea, contemne, yea, commonly despight Preaching, priuate Prayer, true Fasting, religious Conference, and Fellowship in the Gospell.

Fiftly, and lastly, among the better sorts that are hearers, and constant hearers, there are many not made fit for the Kingdome of God: for many hearers rest in an Historicall Faith and externall righteousnesse, eyther be­traying the seede, by suffering the Fiends of hell, those inuisible fowles of the Ayre, to take it away, or choking the seede by worldly cares, or if they get a taste of the good word of God, and of the powers of the life to come, by their wicked reuoults and backe-slidings, they shew themselues not fit, nor worthy the Kingdome of God.

Who] Doct. God onely can make men fit for his Kingdome: he onely can rescue vs from the power of darkenesse and Sathan: it is hee onely is the Lord of righteousnesse: it is hee onely that can pardon our sinnes: it is hee onely can heale our rebellions, and take away our iniquities: hee onely is the fountaine of all inherent holinesse: he onely is stronger then all, to preserue vs to the end, and crowne vs with glory.

Made fit.] The word may be rendred eyther made fit, or worthy, so it bee vnderstood of the merit of Christ imputed to vs, in whom onely wee are worthy of heauen.

Wee are made fit by Redemption, by vocation, by Adoption, by Iustifi­cation, by Sanctification, and by Glorification: for each of these addes something to our sufficiencie. The Vse is, to teach vs to magnifie Gods ex­ceeding mercy, that doth not onely giue vs heauen, but make vs fit for Heauen. The greatest King in the world,Note. if hee set his loue vpon a base slaue or vassall, well hee may giue him an Earledome or great Office, but he can­not giue him fitnesse for his place, and gifts to execute it: hee may change his estate, but he cannot change his nature. But God doth not onely giue a Kingdome to his Seruants, but hee endues them with royall inclinations, desires, and behauiour.

The Rhemists vpon this place note, that wee deserue saluation con­dignely; but wee neede not answere them: for Thomas Aquinas, the ordi­nary Glosse, and Cardinall Caietan vpon this place, crosse them. Aquinas saith thus; Dixerunt aliqui Deus d [...]t dignis gratiam, &c. Some haue said God giues grace to the worthy, but not to the vnworthy: but the Apostle excludes this, because whatsoeuer worthinesse thou hast, God hath wrought it in thee: and to this end alledgeth, 2 Cor: 3. We are not sufficient of our selues to thinke a good thought. The Glosse thus: Hee makes vs worthy, not in the Law, but in Light: that is, through God, who is light of light, by whose grace we are inlightened. Ca­ietan thus: worthy, that is, fit; by lot, that is, onely by Gods gift. Note, onely by Gods gift, the Papist saith.

To be partakers of the inheritance of the Saints in light: or, as it is in the ori­ginall, verbatim, Vnto the part of the lot of the Saints in light.]

The lot of the Saints, is by some taken for the sufferings of the Saints; by others, for their happinesse, as it is had in this life, in the right or inchoation of it; by others, for heauen, and that as it is held by true title here in this world: so I take it here.

How the lot­tery of Ca­naan sha­dowes out our inheri­tance in hea­uen.The word lot leadeth vs by allusion to Canaan, and the diuision thereof; and the comparison holdeth in many things. As none had right to the Land of Canaan, but Israelites; so none haue right to heauen, but the Saints: and as Canaan was furnished with buildings and all commodities, but not by the IsraelitesDeut: 8.7. &c., &c. so Heauen was prepared of old, before the Saints en­tred itMath: 25.: The builder and maker of it, was not the Saints, but God2 Cor: 5.. And as the Canaanites were throwne out, that Israell might enter; so the Diuels were throwne out of Heauen, that the Saints might enter. And as without a Io­shua, though there were a Land, there would be no lot; so without a Iesus, though there were a heauen, there would be no inheritance: and though the Land were giuen by lot, yet it must not bee possessed without a Combat; they must first fight, and then inherit: so must Heauen suffer violence, and before it be had, wee must wrestle with Principalities and Powers: and as all their lots were knowne to Ioshua; so euery Christian, in his standing, is knowne to Christ: as Ioshua had what hee askedIosh: 19.50.; so our Ioshua obtaines what hee askes, though hee aske the ends of the earth Psal: 2.. And as the compa­rison hath those things for information, so may diuers instructions be gather­ed from hence also: and first, if wee would haue any lot in Heauen, wee must be sure wee be true Israelites. Balaam seemes a friend to Israell, but hee is so farre from inheriting with them, that hee is destroyed by them; the sword of the Lord rootes him out: this will bee the portion of all Hypo­critesIosh: 13.12.. And wee should labour for a particular warrant in the knowledge of our owne portion: this would incourage vs against all difficulties. Caleb dares fight with the Anakins if Ioshua giue him Hebron Iosh: 14.6.11. &c., and feeble and com­playning Ephraim shall ouercome and inlarge himselfe, if Ioshua particular­ly incourage himIosh: 17.. And as no Cananites ought to bee left in the Lot of Is­raell; so no wicked workers should be suffered to remaine in the assembly of the Saints, to be prickes and goades in the sides of the righteous. And as they that haue their inheritance allowed them already, must not rest, but fight till their brethren haue restJosh: 1.12.; so they that haue comfort in their owne con­uersion, must strengthen their brethren. And if any haue too little roome, the way is not to murmure and doubt, but to fight it out for more; so must Dan Iosh: 19.14.: so should weake Christians not giue way to discontentment, but striue in the spirituall Combat, till more grace, and roome for the inlarging of the heart be gotten. Lastly, as seauen Tribes are iustly taxed and censu­red by Ioshua, for their negligence and sloath, in not seeking speedily to pos­sesse the Land God had offered themIosh. 18.2.; so may the most of vs bee iustly [Page 101] rebuked for grieuous securitie about the heauenly Canaan. Many rest in the probabilities and hope of a title: nay, the most rest satisfied in such a condition as is without title and without hope, vnlesse they amend: yea, the better sort diuers of them, haue but a title: and therefore it iustly falleth out, that these are buffetted by Christ, as they were disgraced by Ioshua: and as they must stand to the curtesie of the viewers of the Land, for the report of the goodnesse of their part; so must these secure Christians stand to the curtesie of their Teachers for how much knowledge and comfort they shall thinke meete to impart vnto them, concerning their inheritance in heauen and heauenly things.

Partakers of the inheritance of the Saints in light.] The happinesse of the faithfull is an inheritance, illustrated here, first, by the persons that must enioy it: it is not common to all, but appropriated to Saints: secondly, by the qualitie of it, it is in light.

Christ is the great heyre of all things Heb: 1.1. Psal: 2., the Christian is coheyre with Christ. It is a doctrine that hath much comfort in it: a Christian holds by the fay­rest tenure, and firmest, and surest too: for though his life be changeable, and his dayes on earth must haue an end, yet his inheritance endures for euer, and whiles hee liues God will know him all his dayes for no worse a man then his owne heyrePsal: 37.17.18.. And the consideration of the inheritance of the Saints, should teach vs diuers things: first, to pray, that God would remember vs with the fauour of his people, and visite vs with his saluation: and that then hee would open our eyes to see the glory of such an inheritancePsal: 106.3.4 Ephes: 1.18.: Secondly, to honour the righteous, and not despise poore Christians, seeing God hath made them his heyres, and rich in faith Iames 2.5.. Thirdly, to endeauour with all care to walke worthy of such honour, as to be made Gods heyres. And lastly, to be willing to suffer any thing in this world for Christ, seeing in the world to come wee must raigne with him as coheyresRom: 8.17.18.

Of the Saints.] Onely Saints inherit, and therefore be sure thou be a Saint, be sure thou be more then flesh and bloud1 Cor: 15.50.; be sure thou lye in none of the sinnes God hath threatned with the losse of this inheritanceEphes: 5.5. 1 Cor: 6.9. Gal: 5.21.; bee sure of the imputation of the righteousnesse of Christ Rom: 4.13.14 Tit. 3.7.; bee sure thou haue in thee the spirit of the Sonne Gal. 4.7. Ephes: 1.14.; bee sure to commit thy selfe to the word of grace Acts 20.32..

In light.] The Christians inheritance is said to be held in light in sixe respects▪

First, because hee now obtaines it in the times of the Gospell, which times in comparison with the times of the old Testament, are called times of light: the light of the Iewes being spread abroad among the Gentiles, and exceedingly enlarged by the rising of the Sunne of righteousnesse.

Secondly,A three-fold light in man. because this inheritance can neuer be assured without the light of knowledge. In the vnderstanding of man there is a three-folde light of knowledge; Naturall, Euangelicall, and Celestiall: the Naturall light is the light of Reason: the Euangelicall light is the light of Faith: and the Celestiall light is the light of Heauen. Before we can see our inheritance in the light of Heauen, wee must first see it in the light of Faith: and as for the light of Reason it will do no good for any euidence in this tenure.

Thirdly, because this inheritance is held with true ioy on earth, and per­fect ioy in heauen: and Ioy is expressed by the word light, in many places in Scripture.

Fourthly, in respect of the admirable communion that a Christian hath with God and Christ, who is light of light; that true light, Iohn 8.12.

Fiftly, because of the certainety of this inheritance, it is said to bee held in light. It is worthy the noting, that Catharinus, a Papist, writing vpon this place, thus vnderstands the meaning of Light: and is much [Page 102] offended with those that pleade for vncertaintie of assurance.

Sixtly, in light, that is, in Heauen: and the light of Heauen in an excellent light, both for the perfection of it, and the continuance of it. It is a perfect light: for there shall be on Gods part a cleare reuelation, and on mans part a cleare vision: and for continuance; that light shall neuer be ouercome of darkenesse; nay, it shall neuer admit any mixture of obscuritie, in as much as Heauen is a Citie that needes not the Sunne nor Moone to shine in it, for the glory of God doth lighten it, and the Lambe is the light thereof, Reuel. 21.23. In the meane while till God translate vs to this light of heauen, let vs labour to settle our heartes in the light of Faith and certaintie, and glad our hearts with the light of the Spirit and ioy, choosing rather to die then to forsake the face and presence of God, the fountaine of all true light both in earth and heauen.

IN this Verse our redemption is considered more particularly: for as it is by inchoation in this life, it stands of two parts: the first is our deliue­rance from the power of Darkenesse, and the second is, our translating into the kingdome of CHRIST.

A sixe-folde darkenesse in euery vnrege­nerate man. Darkenesse.] This Darkenesse imports the miserie of vnregenerate men, from which the Children of God, in the daies of Redemption are deliuered: and it notes not onely the darkenesse of Gentilisme, proper to the Pagans of that time, but also the darkenesse of Sinne, of Ignorance, of Infidelitie, of Aduersitie, of Death, and of Hell: for euery vnregenerate man is coue­red with a sixe-fold darkenesse. First, the darkenesse of SinneRom: 13.13.. Secondly, the darkenesse of Ignorance, which as a vaile, couers all fleshIohn 8.12. Esay 25.8. 2 Cor: 3.17., Thirdly, the darkenesse of Infidelitie; for as there is the light of Faith in the regene­rate; so there is a darkenesse of vnbeliefe, that possesseth euery vnregene­rate man. All men haue not Faith; it is the gift of God: both the Prophets and Apostles haue complained, Who hath beleeued our report Esay 13.1. Rom: 10.16.? Fourthly, the darkenesse of AduersitieEsay 8.22.: miseries of all sorts breaking in vpon the soule, body, state, and names of men. Fiftly, the darkenesse of Death: for Death is the house of Darkenesse, and this is the wages of Sinne Psal: 88.12.. Lastly, the wicked man is in danger of vtter darkenesse, euen of the darkenesse of hell. Out of all this we may see the extreame miserie of all carnall persons, vpon whom the Kingdome of darkenesse breakes in, and preuailes so many waies: and therefore accursed is their misery that can liue in this estate with­out sense, or remorse, or feare. If Securitie as a wretched Lethargy, had not ouergrowne mens hearts, how could they eate, drinke, sleepe, marry, giue in marriage, &c. when they finde themselues in the power of such fearefull and horrible darkenesse?

Power.] This darkenesse gets power, and preuailes ouer the world, by the vnwearied labour of the Prince of darkenesse: who as hee seduced our first Parents, to extinguish the faire light in which they were created, (whence flowed an vniuersall darkenesse vpon all mankinde) so doth hee still, as God of the vnregenerate world, worke effectually, in blinding mens mindes more and more, that the light of the Gospell might not shine in their hearts, both by hindering by all the waies hee can, the meanes of light, and by leading man on from sinne to sinne, till custome haue worne out sense, and bred a very liking of darkenesse more then the light. And thus poore man runnes from darkenesse to darkenesse, and from dungeon to dungeon, till hee fall vnto the euerlasting dungeon of vtter darkenesse, [Page 103] and this would be the end of all flesh, were it not that God of his infinite mercie hath prouided a meanes in Iesus Christ to deliuer the Elect from the power of this Darknesse.

Deliuered.] Euery man hath great reason to thinke of this deliuerance out of the Kingdome of darkenesse, wherein naturally hee is: for while he so continueth, he knoweth not whither he goeth Iohn 12.35. 1 Iohn 2.11.: he hath no fellowship with God 1 Iohn 1.5.: his deedes are all euill Ioh: 3.19.20: his ignorance will not excuse himIohn 1.5.: yea, it will bee his condemnationIohn 3.19.: his feete treade not in the way of peace Luke 4.79. [...]..

Who hath deliuered vs.] Here are foure things: 1. What, [deliuered;] 2. Whom, [vs;] 3. When, [hath;] 4. Who, viz. God the Father.

Deliuered.] The originall word doth not signifie, onely, to let out, or lead out, or buy out; but it noteth forcibly to snatch out. Man is not gotten so easily out of Sathans hands: nor will the World and Flesh let him goe without force, or without blowes.

Quest. Quest. What must wee doe that wee may be deliuered from this power of darkenesse. Ans. Ans. Beleeue in Iesus Christ, who is the true light Iohn 8.12.. Know that all true light is begunne in the assurance of Gods loue to thee in Iesus Christ: seeke this knowledge. To this end, attend vpon the preaching of the Gospell, by which, life and immortalitie are brought to light Iohn 8.12.. And because this Sonne doth not alwaies shine, Walke in the light while you haue the light Iohn 12.35.. and because a man can neuer sincerely seeke the comforts of God in Iesus Christ, or constantly loue the word of the Kingdome (the fountaine of light) but that there will be great opposition from Sathan and the World. Therefore euery one (that is a weary of this darkenesse, of Ignorance and Vnbeliefe, and feeles what darkenesse of Aduersitie his sinnes haue brought vpon him, and feares the darkenesse of Death and Hell) must arme him­selfe, resolue and prepare and fight for his owne deliuerance, putting on the whole Armour of light, vsing all the meanes with Faith and diligence, and then shall Gods power be made knowne in his weakenesse; and the strong man armed, which is the Diuell, shall be cast out by him that is stronger then hee, euen by Iesus Christ.

At the time when this deliuerance from the power of darknes is wrought there are at the least these nine things in euery one that is truely deliuered.Nine things in euery one that is deli­uered from darkenesse. First, hee seekes knowledge with great estimation of it. Secondly, hee is carefull to amend his waies and to auoide sinne. Thirdly, hee feeles and resists temptations. Fourthly, hee renounceth the world, as being neither besotted with vanitie, nor swayed with example. Fiftly, hee fights against his owne flesh. Sixtly, hee loues the word of God. Seauenthly, he forsakes euill company. Eightly, hee mournes ouer, and praies against some speciall sinnes. Ninthly, hee loues all the children of the light. These are not all things that are wrought in man in the day his heart is changed and hee deli­uered: but lesse than this can bee in no man nor woman that is truely deli­uered from the power of darkenesse.

Who.] Doct. It is God onely that deliuers vs from darkenesse. This is needfull to be considered of, both that carnall men may know they can ne­uer see the light, if they vse not the meanes God hath appointed: and that godly men might not despaire vnder the sense of their wants; for as God hath called them to the light, and giuen them meanes, so he is able to create light at his owne pleasure.

Ʋs.] Doct. The Saints, euen the dearest of all Gods Children, haue beene ignorant, sinfull, and miserable, as well as any other.

Hath.] A Question may here be asked:Quest. how it can be said that Gods chil­dren haue beene deliuered, seeing they are ignorant, sinfull, fleshly, full of afflictions, and subiect to dye still? Ans. Ans. They are deliuered in respect of [Page 104] Inchoation, though not in respect of Consummation; though they bee ig­norant, yet the vayle is not whole, but many pieces are torne off; though they be in a dungeon in this world, yet a great window is broken downe, and much light appeares; though there be sinne in them, yet it raignes not; though they must die, yet the sting of death is pulled out; though they en­dure the same afflictions that wicked men doe for the matter, yet they are not the same for nature and vse: they are not curses or punishments, but onely chastisements, and tryals, or preuentions.

The consideration of this, that wee are not all at once deliuered from the power of darkenesse, may defend often preaching, and the frequent vse of all good meanes, publike or priuate. This darkenesse will not away with one dayes shining; these clouds will not bee dispelled with one blast; what's the light of one candle, when the night hath inclosed the whole ayre?

And translated vs into the kingdome of his deare Sonne.] Or, as it is in the Ori­ginall, of the Sonne of his loue.

These words containe the second part of our Redemption on earth in this world: the redeeming of vs is the translating of vs: and this translation is amplified by the condition of life into which wee are translated, which for the excellencie of it, is into a Kingdome; and for the author of it, is into the kingdome of Iesus Christ, the Sonne of Gods loue.

Translated.] The word, is a Metaphor and the comparison is taken from Plants in nature, and there are diuers things signified vnto vs, concerning our Redemption, in the similitude of translating Plants. As trees are transla­ted in Winter, not in the Spring; so commonly our Redemption is applied in the dayes of speciall affliction and sorrowJob 33.14. vers. 31.: and as the Plant is not first fruitfull and then translated; but therefore translated, that it may beare fruit: so wee are not therefore redeemed because God was in loue with our fruits; but therefore translated out of the kingdome of darkenesse, that we might bring foorth fruit vnto God. And as a tree may be truely remoued, and new planted, and yet not presently beare fruite: so may a Christian bee truely translated, and yet in the first instant of his conuersion hee may not shew foorth all that fruit he doth desire, &c.

What transla­ting hath in it.In particular, translating hath two things in it: first, pulling vp: secondly, setting againe. The pulling vp of the tree, shadowes out three things in the conuersion of a Sinner. First, separation from the world: hee cannot be in Christ that hath his heart rooted in the earth, and keepes his olde standing amongst these trees, the wicked of the world. Secondly, deliuerance both from originall sinne in the raigne of it (which is the moysture of the olde earth) and also from hardnesse of heart, (for translating hath remoouing of the mould and stones that were about the roote.) Thirdly, godly sorrow raised by the sense of the stroakes of the Axe of Gods threatnings, and by the losse of many sprowts and branches that were hidden in the earth: A Christian cannot scape without sorrow; for hee hath many an vnprofitable sprowt of vanitie, and sinfull profit and pleasure hee must part with. The setting of the tree notes both our ingrafting into Christ by the Spirit of God through Faith, and our communion with the Saints, (the fruitfull trees in Gods Orchard) as also it notes our preseruation by the infusion of the sappe of holy graces.

Our natures are translated, not destroied.And it is worthy to be noted that he saith (translated vs) to teach vs that there remaines in man the same nature after Calling that was before: for, our natures are not destroyed in conuersion, but translated: there re­maines the same faculties in the soule, and the same powers in the body; yea, the constitution and complexion of man is not destroyed: as the melan­choly man doth not cease to be so after conuersion, onely the humour is [Page 107] sanctified vnto a fitnesse for godly sorrow, and holy meditation, and the easie renouncing of the world &c. and the like may bee said of other humours in mans nature.

Into the Kingdome.] The kingdome of God is either vniuersall ouer the whole world, or spirituall ouer the faithfull Soules on earth, or blessed soules in heauen, till the day of Iudgement: or it is both spirituall and cor­porall, ouer all the Saints, after the day of iudgement for euer. It is the Kingdome of Grace by inchoation, in the way, present, here below, that is here meant, not the Kingdome of Glory by Consummation in our Coun­trey aboue.

The Kingdome of Christ here on earth,Christs King­dome better then all other Kingdomes. though it be not so visible and pompous as other kingdomes are, yet it excels all the kingdomes on earth: for when all other kingdomes are not onely shaken, but translated or remou­ed, or dissolued, the kingdome of Christ will endure to the end: and in Christs kingdome the number of possessors doth not diminish the largenesse of the possession of each: whereas in other states many Kings make little King­domes. Besides, wicked men may not onely be Subiects but Kings in other kingdomes; but this Kingdome though it be euery where, yet it is wanting to the ignorant and sinners Christ raignes in this Kingdome by his Word and Spirit: and his gouernment is taken vp especially in two things; first, the collection of his Church; and secondly, the maintenance of it.

Great are the priuiledges of the Saints vnder the gouernement of Iesus Christ; they are qualified with eternall graces;The priui­ledges of the Subiects of this King­dome. they are comforted with the daily refreshings that flow from the sense of Gods fauour; they are confirm­ed in the assured peace with Angels and good men; they are estated into an euerlasting inheritance; they daily reape the benefits of Christs Intercessi­on; they often suppe with Christ, and are feasted by the great King; they liue alwaies in the Kings Court, in as much as they are alwaies in Gods spe­ciall presence; they partake of the priuiledges, Prayers, and blessings of all the righteous; and they haue the Spirit of God in them, to vnite them to God and Christ, to leade them in the pathes of holy life, to comfort them in all distresses, to warne them if they goe out eyther on the left hand or the right, and to helpe them in their prayers, making request for them, when they know not what to pray as they ought.

Obiect. Obiect. The World sees no such glory in the estate of Christians in this Kingdome. Sol. There lyes a vayle ouer the eyes of all worldly men:Solut. and besides, this Kingdome though it be in the world, is not of it: though it be here, yet it is not from hence: and the afflictions that commonly couer the face of the Church, doe hide from carnall men the beautie of it; and by reason of the opposition that is betweene the Kingdome of Christ and the Kingdome of Darkenesse, though the world know the glory of Christians, yet they will not acknowledge it.

Obiect. Obiect. The faithfull themselues discerne not any such excellencie in their earthly condition. Sol. Wee must distinguish of Christians:Solut. some are but infants in grace and babes: these may be entituled to great things, and yet haue no great sense of it; as the Childe in Nature hath no great discerning of the inheritance hee is borne to; or his owne present condition wherein hee excels others. A kingdome is neuer the worse because the infant Prince cannot discourse of the glory of it. Some Christians fall away, for the time, into grosse sinne or error: and these are in matters of grace like the drun­ken man, or Paraliticke in nature, their discerning is lost with their vpright­nesse: other Christians either want the meanes in the power of it, or are tossed with great afflictions, or are in the fit of temptation; and then they haue but a darke glimpse of their felicity in Christ: but the strong Christian [Page 106] that hath digested the assurance of Gods loue in Christ, and is exercised in the word of righteousnesse, sees such a glory in the Kingdome of Grace, and doth acknowledge it with such vnmoueable firmenesse of heart, that all the powers of either earth, or hell, cannot alter his iudgement, in the high estimation of such a condition.

Vses.The Vse of this Doctrine concerning Christs Kingdome, is:

First, for Consolation: Gods Children should much exult and reioyce in their estates; and in as much as Christ sitteth as king for euer, all that are in his Temple should speake of his glory Psal: 29.10.18.: and if there were nothing else for a Christi­an to ioy in, yet let all the children of Sion reioyce in their King Psal: 149.2.. Yea, the thought of this, that God is our King, should vphold vs, and fence vs against all crossesPsal: 74.12.: for Christ is a hiding place for the winde, and a couer for the tem­pest, as riuers of waters in a dry place, and as the shadow of a great rocke in a weary Land Esay 32.2.. And therefore let our eyes neuer grow dimme in viewing this glory, or our eares grow dull in harkening to the word of this Kingdome.

Secondly, for Reproofe and terrour vnto all wicked men that harden their hearts, and refuse to returne. What greater losse then to lose Christs Kingdome? and what fairer seruice then to serue the Sonne of God? Who would not feare thee, O King of Nations Jer: 10.7.: accursed is the estate of all such as subiect not their neckes to Christs yoake: that refuse to let him raigne ouer them by his Word and Spirit: that come not vp to doe their homage in Ieru­salem, euen to worshippe this King, the Lord of HoastsZach. 14.17.. If Iesus Christ be a great King, then where shall they appeare, that say to the King Apo­stata Iob 34.18.? Euen all such I meane that dare reproach the way of Christ, and deride the sinceritie of such as desire to imploy themselues in the businesse of the Kingdome, &c. Is hee a great King, how dare wee then offer that vnto him which they durst not offer to a meane King on earth? What meane the blinde and the lame in Gods house Mal: 1.13.14? how dare men so securely offer vp their blinde lip-seruice, and lame deuotions? It is a Kingdome that is offered, why doe wee then trifle? why doe they excuse? What meanes these fond excuses; I haue married a wife, and cannot come: I haue bought fiue yoake of Oxen, and must goe proue them: I haue bought a Farme, and must goe see it? I haue this pleasure and that profit, and therefore cannot come? Will they lose a King­dome vpon so silly a pretence? when thou needest not to lose either Wife, Farme, or Oxen. God doth not bid thee leaue thy Wife, thy Labour, thy Calling, thy Liuing, but onely wils thee to attend thine owne further ad­uancement in the season of it: seeke lawfull profit, but seeke Grace first, Vse thy lawfull pleasures, but chiefly seeke the pleasures of God, euen these spirituall ioyes that are more worth then a Kingdome.

Thirdly, for Instruction: it should teach vs aboue all things to seeke our happinesse in this excellent estate vnder the gouernement of Iesus Christ. Wee should, in respect of the worth of it, forsake our Fathers house, and the immoderate desire of any earthly thing: so that the King will please to delight in vs Psal: 4.5.. Wee should open our hearts wider, that the King of Glorie, by his Word and Spirit, may come in Psal: 24.10.. Wee should labour for all those Graces, by which an entrance is ministred into this Kingdome 2 Pet: 1.8.11: and whatsoeuer we are vn­certaine of, wee should make our Calling and Election sure: and though we bee neuer so many waies opposed, yet seeing wee fight for a Kingdome (nay, in a Kingdome) wee should hold it alwaies a good fight 1 Tim: 6., and continue constant and vnmoueable: and if Christ lead vs into his Chambers Cant: 1.3. of pre­sence, and delight vs with the sweete ioyes of his presence, wee should re­member such princely loue and ioy in him alwaies: Let the Christian sing and make a ioyfull noyse to the rocke of his saluation, and let him worshippe and bow downe, let him serue with all reuerence, and heare without all hardnes of heartPsal: 95.1.3.: [Page 107] let no discontentment possesse the heart of the true Christian: for to serue Christ is to raigne, and all his Subiects are Kings, and the worst estate of the meanest Christian is a rich Kingdome.

Of his Sonne] Quest. Quest. Why is it called the Kingdome of the Sonne, ra­ther then of the Father.Ans. Answ. Because God hath giuen all the power to the Sonne, and this Kingdome is assigned ouer to him. The merit of this happinesse is onely in Christ, and the vertue that gathers vs into this king­dome is onely from CHRIST, and no man commeth to the Father but by Christ.

Sonne of his loue.] Christ is the Sonne of Gods loue: first, because hee is most worthy of all others to be beloued. As Iudas is the Sonne of perdition, that is, most worthy to be damned. Secondly, because hee was from euer­lasting begotten of the loue of his Father: hee is Gods naturall Sonne. Thirdly, because he is infinitely filled with the sense of his loue: so they are said to be the Children of the marriage, that are full of ioy, in respect of the marriage. Fourthly, because it is hee by whom loue is deriued into others: It is hee that makes all other Sonnes, beloued. Lastly, in respect of his hu­mane nature: he is that Sonne vpon whom God hath shewed his principall loue, in respect of the gifts, with which that nature is admirably qualified. The meditation of this, that CHRIST our Sauiour is the Sonne of Gods loue, is very comfortable; for hee is like to speede in any thing hee requests the Father for vs, and hee will be sure to preserue vs, that himselfe is a Kings Sonne, yea, Gods Sonne, yea, a King, and God himselfe, and so infinitely beloued of the Father: it is an excellent thing to be Christs member, seeing hee inherits so great loue: and if God gaue vs this Sonne so deare to him, how shall hee denie any thing, seeing neuer can ought bee so precious, but that with Christ hee will willingly giue it?

IN the former Verses our Redemption is considered, as God the Father is the efficient cause of it. In this Verse it is considered as CHRIST is the Instrumentall cause of it: in the Verse foure things are to be noted. 1. By whom wee are redeemed (viz.) by the Sonne of Gods loue, implyed in the first words. 2. Who are redeemed [wee,] that is, the faithfull. 3. How wee are redeemed, (viz.) by his bloud. 4. With what kinde of redempti­on, not by redemption from losse in estate, or seruitude in body, but from sinne in the soule.

In whom.] Doct. The Sonne of God is the redeemer of the sonnes of men: hee that had no sinnes of his owne, did worthily cancell other mens: hee that was in no debt, paid our debts. In this worke of Redemption wee may see Pietie it selfe beaten for the impious man: and Wisedome it selfe derided for the foolish man: and Truth it selfe slaine for the lying man: and Iustice it selfe condemned for the vniust man: and Mercy it selfe afflicted for the cruell man: and Life it selfe dying for the dead man. None can re­deeme vs but Iesus Christ: hee onely is God and man, he only was deputed hereunto, he onely it is that is the first borne, the brother, and the kinsmanLeuit: 25. Two things required in a Redeemer.. Two things are required in a Sauiour or Redeemer, viz. Right and Power: and the title or right must be either by propriety or by propinquitie. In power and propriety the Father or holy Ghost might redeeme, but in pro­pinquitie Christ onely is the next kinsman.

Secondly, it is to be noted, that hee saith (in whom) not (by whom) to teach vs, that the comfort of our Redemption is not then had when Christ, [Page 108] as Mediator, doth pay the price: but when, as our Head, hee receiueth vs to himselfe: we must be in Christ before wee can bee pardoned: it is a vaine thing to alledge that Christ died for vs, vnlesse wee can cleare it, that wee are the members of Christ by conuersion and regeneration: wee must be in Christ before the Diuell will let go his hold: wee must bee in Christ before wee can receiue of the influence of his grace; for that descends onely from the Head to the Members: wee must be in Christ before we can be couered with his garment: and if wee be not in the Vine we cannot perseuer.

Wee.] Quest. Quest. How could the obedience and sufferings of one man serue to redeeme so many men? Ans. Ans. It is sufficient because he did all willingly; because also hee was himselfe innocent and without fault: but especially be­cause this obedience and suffering was the obedience of him that was more then man.

Againe, it is to be noted that hee saith (wee,) not all men, haue redemp­tion, as the Vniuersalistes dreame.

Haue.] Quest. Quest. Had not the Fathers before Christ, redemption in him as well as wee? Ans. Ans. They had: first, in Predestination, because they were here­vnto elect: secondly, in efficacie, in as much as they that did beleeue in Christ, had the vertue of the redemption to come. Hence, that Christ is said to bee the Lambe slaine from the beginning of the world.

By his bloud.] Christ shed his bloud many waies: as when hee was cir­cumcised, in his Agonie in the Garden, when hee was crowned and whip­ped, when hee was crucified, and when with a Speare his side was pierced; but here it is by a Synecdoche taken for all his sufferings.

Foure waies of redempti­on.There haue beene in former times foure waies of redemption. First, by Manumission, when the Lord let his Vassaile voluntarily goe out free: but thus could not wee be redeemed; for the Diuell neuer meant to manumit vs. Secondly, by Permutation, as when in the warres one is exchanged for an­other: and thus could not wee be redeemed; for who should bee changed for vs? Thirdly, by violent ablation, as Abraham redeemed Lot, by force rescuing him: but this way did not stand with Gods Iustice. Fourthly, by giuing a Price, and thus wee are redeemed: but what price was giuen? not Gold and Siluer, nor the bloud of Goates; not thousands of Rammes, or ri­uers of Oyle; not the Sonnes of our bodies, for the sinnes of our soulesMich: 6.4.5.: nay, if a whole thousand of vs had beene burned in one heape, it would not haue expiated for one mans sinne: but the price was the bloud of Iesus Christ1 Pet: 1.19., and by this price wee may see how hatefull a thing sinne is in Gods sight;Ʋses. and wee may resolue that wee are not our owne men, any more to doe what we list. Neither ought wee to be seruants of men 2 Cor: 5. The comforts in the doctrin of forgiuenes of sinnes.. Besides, if there had beene merit in the workes of the Law, the Sonne of God needed not to haue shed his bloud: and seeing it is shed, wee neede no other Mediator, nor workes of satisfaction, or supererogation.

Forgiuenesse of sinnes.] The doctrine of remission of sinnes is many waies comfortable: it is a comfort, 1. That sinnes may be remitted1 Iohn 2.1.: 2. That this remission may be applyed particularly;Esay 43.25. Ier. 35.34. Micha 7.19. Psal: 32.1. thou maist haue it, and keepe it for thy selfe1 Iohn 1.9.: 3. That if our sinnes be once forgiuen, they can neuer bee laid to our charge more; they returne not: 4. That where God forgiues one sinne, hee forgiues all sinnes1 Iohn 2.6.: 5. That where God forgiues sinne, hee heales the nature; where hee iustifies bee sanctifies. An earthly Prince may forgiue the Felon, but hee cannot giue him a better disposition; but God neuer forgiues any man, but hee giues him a new heart alsoEzech. 36.26.27. 1 Iohn 1.9. & 21.4. Acts 5.31.. 6. That where God forgiues the sinne, hee forgiues the punishment alsoPsal. 32 4. Math 9.2.5.. Lastly, that by remission of sinnes we may know our saluationLuke 1.77..

Secondly, as it is a comfortable Doctrine to faithfull men, so it is a terrible [Page 109] Doctrine to wicked men, and that many waies: first,The terror of the doctrine of forgiuenes of sinnes. all mens sinnes are not forgiuen: secondly, all neede remission of sinnes: thirdly, if sinne be not forgiuen, it makes men loathsome to GodPsal: 32.1.; which the word (couer) im­porteth: it sets the Soule in debt: it separates betweene God and vs, and hinders good things from vs Esay 59.2.: it defiles: it remaines vpon Record, written with a penne of Iron, and with the point of a Diamond Ier: 17.1.:Psal: 51.1. it causeth all the disquietnesse of the heartPsal: 38.3.: it is the cause of all Iudgements: It brings death Rom: 6. vlt. What a man should do to get his sinnes forgiuen him..

Thirdly, a Question is here to be considered of, viz. What should a man doe that hee may get a comfortable assurance that his sinnes are forgiuen him? Ans. He that would be assured of remission of sinnes must doe these things. First, hee must forgiue other men their trespasses against him, else hee cannot be forgiuenLuke 4.18. 1 Iohn 1.9. Hos: 14.3. Zach: 12.12. Chap: 13.1.. Secondly, hee must search out his sinnes by the Law,Math: 6.14. and mourne ouer them in Gods presence, striuing to breake and bruise his owne heart with griefe in secret, in the confession of them to God, Luk. 4.18. 1 Iohn 1.9. Hos. 14.3. Zach. 12.12. to the end, & 13.1. Thirdly, wee must take heede of the sinne against the holy Ghost: which beginning in Apo­stacie, is continued in Persecution of the knowne Truth, and ends in Bla­sphemie; and is therefore a sinne vnpardonable, because the sinner is vtterly disabled of the power to repent. And howsoeuer all sinnes against the holy Ghost are not vnpardonable, but onely that sinne that hath the former three things in it; yet the man that would haue euidence of pardon, must take heede of all wayes of offending against Gods Spirit: and therefore must take heede of speaking euill of the way of godlinesse, of contemning the meanes of Grace, by which the Spirit workes, and of tempting, grieuing or vexing of the holy Ghost within his owne heart or others. Fourthly, he must daily attend vpon the preaching of the Gospell, till the Lord be pleased to quicken his owne Promises, and his heart to the ioyfull application of the Comforts of Gods Loue, conteined in his Word. And when men come to Gods presence to seeke so great a mercy as the pardon of sinne, they must aboue all things, take heede of wilfull hardnesse of heart, least their vnwillingnesse to be directed by Gods Word, be requited with that curse that God should grow vnwilling that they should repent, and hee should forgiue them Marke 4.11.12. Acts 26.18.. Fiftly, the Prayers of the faithfull are very auaileable to procure the pardon of sin Iam. 5.16.. Sixt­ly, he must with due preparation be often in receiuing the Sacrament of the Lords Supper, which is to the worthy Receiuer, a worthy Seale of Remissi­onMath 26.28.. Seauenthly, he must amend his life and belieue in Iesus ChristMark: 1.4. Acts 5.31. & 10.43..

HItherto of the worke of Redemption: now followeth the person of the Redeemer, who is described as hee standeth in relation.

• 1 To God. Ʋers. 15.
• 2 To the vniuerse or whole World, Vers. 15.16.17.
• 3 To the Church, Vers. 18.19. &c.

In all the Verses in generall,That Christ is GOD. may be obserued the euident proofe of his diuine Nature. For, as the Verses before, when they mention Redemp­tion in his bloud, proue him to be man; so these Verses, ascribing to him, Eternitie, Omnipotence, &c. prooue him to be God. That our Sauiour is God, may be further confirmed, by these places of Scripture: Gen. 19.24. Iudg 2.1.4.14. Psal. 45. Prou. 8.22. Iob. 19.25. Isay 7.14. and 9.6. and 35.2.4. and 40 3.10.12. and 43.10.11.23. and 45.22. Ier. 23.5.6. Hos. 1.7. and 12.4. Mich. 2.12. and 4.1. Iohn 1.1. &c. 1 Iohn 5.20. Reuel. 1.6.

Christ more excellent then al Monarches in diuers re­spects.Besides, the Apostles drift is to extoll the excellencie of Christ, by whose bloud we are redeemed. Howsoeuer hee appeared in forme of a ser­uant, yet hee exceeded all Monarches, that euer were on earth: for Christ is the essentiall Image of God, whereas the greatest Monarchs are Gods Image, but by a small participation. Hee is the Sonne of God by generation, they are so onely by creation or regeneration. Hee is the first borne, they are but yonger brothers at the best: Hee is the Creator, they are but Creatures: All things are for him, whereas they haue right and power ouer but few things: hee is eternall, they are mortall. Things cannot consist without a Redeemer in Heauen; but so they may without a Monarch on earth: hee is a mysticall Head, and by his Spirit vniteth all his Subiects to him, and by influence preserueth them: but so can no politicall heads doe their Subiects. Other things I might instance in the Verses following, but these shall suffice.

The first thing in particular by which the Redeemer is described is his re­lation to God in these words: Who is the Image of the inuisible God.]

Here three things are to be considered: First, the Person resembling, Who: Secondly the manner how he resembleth, viz. by the way of Image: thirdly, the person resembled, in his Nature, God: in the Attribute of his Nature, Inuisible. For the first, if wee be asked of whom hee here speaketh, it is ea­sily answered out of the former Verses: It is the Sonne of GOD, the Sonne of his Loue, Ʋerse 13. And thither I referre the consideration of the first poynt.

Difference betweene Image and Similitude. Image.] Our Redeemer resembles God by way of Image.

There is difference betweene the Image of a thing, and the Similitude of it. The Sunne in the Firmament expresseth God by Similitude; for as there is but one Sunne, so there is but one God: And as no man can looke vpon the Sunne in his brightnesse; so no man can see God with mortall eyes, &c. But yet the Sunne is not therefore Gods Image. Gods Image is in Man, and in Christ.

Gods Image is in man three waies.Gods Image is in man three wayes: First, by Creation; and so it is in all men, euen worst men, in as much as there is in them, an aptitude to know and conceiue of God, &c. Secondly, by Recreation; and so it is in holy men, that doe actually and habitually know and conceiue of God, &c. but this is vnperfectly. Thirdly, by similitude of glory; and so the blessed in heauen conceiue of, and resemble God, and that (in comparison with the two former) perfectly.

The diffe­rence be­tweene the Image of God in Man and in Christ.But there is great difference betweene the Image of God in man, and the Image of God, in Christ. In Christ, it is as Caesars Image in his Sonne; in Man, it is as Caesars Image in his Coyne. Christ is the naturall Image of God, and of the same substance with God, whom he doth resemble: but the Christian is Gods Image only in some respects, neither is he of the same nature with God. Man is both the Image of God, and after the Image of God; The Image of God because he truly resembles God;Imago, and ad Jmaginem. and after the Image of God, because hee re­sembles him, but vnperfectly. But Christ is the perfect Image of God, and not after his Image. Some expresse the difference thus: Christ is the Image of the inuisible God, but Man is the Image of the visible God, that is, of Christ.

Christ, is the Image of God three wayes: 1. in Operation, because it is he that worketh Gods Image in vs: 2. in Apparition, because hee appeared for God, to the Fathers in the old Law: 3. in Person, and that in both natures, both as God and Man; for the most perfect Image of God, is Christ, God: the perfect image of God is Christ, Man: the vnperfect Image of God, is Man.

That Christ is the Image of God, as he is God, is apparant by that place, Phil. 2.6. and Heb. 1.4. And here, two things are admirable: first, that this Image is an infinite Image, like the thing resembled: secondly, that the Image is the same in Number, not in Specie onely, with the thing resembled.

Christ as man, is the Image of God, 1 Tim. 3.16. And that three waies: First, as the God-head dwels in Christ bodily: in respect of the vnutterable presence of the diuine Nature. Secondly, as by his Miracles and great works, he manifested the Diuine Nature, and shewed God in the world. Thirldly, as his Humane Nature is qualified with Knowledge, Righteousnesse, Purity, and other gifts: for if man be Gods Image in respect of this, Christ is so much more. To conclude, Christ as he is God, is not onely the Image of the inuisible God, but the inuisible Image of God: but as man, he is the vi­sible Image, of the inuisible God.

The Considerations of this Doctrine,Vse. that Christ is the Image of the inui­sible God, may serue for sixe Vses. First, to teach vs the admiration of that God, whose Image is of so admirable praises. Secondly, to shew the fearefulnesse of their estate, that turne the glory of the incorruptible GOD into the Image of corruptible Creatures.Rom: 1.23. And this is the sinne not onely of the Gentiles, but of the Papists also. Thirdly, it should wonderfully quicken vs to all the duties of humblenesse of minde, and meekenesse, and make vs rea­die in all things, to serue one another, without wrangling, or contention, in loue; seeing hee that was in forme of God, equall with GOD, Phil: 2.1.2.3.6 put vpon him the forme and Image of a Seruant. Fourthly, wee may hence learne, that if wee would know God, wee must get into Christ; for in him onely is the Father knowne: hee that hath seene Christ, hath seene the Father Iohn 14.9. 2 Cor: 4.4.. La­bour then in the businesse of Mortification and Iustification, and then that knowledge of God, which is impossible to Nature, will bee possible to Grace. They haue the firmest apprehension of God, not that haue the most Wit or Learning, but that haue the most grace in Iesus Christ. One may bee a great Scholler, and yet a great Atheist. The surest way is to know the Creator in the Redeemer. Fiftly, seeing it is Christs honour to bee Gods I­mage, let it bee our honour to bee Christs Image, which wee can neuer bee, vnlesse wee put off the olde man, and his workes Col: 39.10.. And see to it, that the light of the Gospell be not hid from vs, by the God of this world, for the Gospell is the Gospell of glory2 Cor: 4.4. & 3.18. Gal: 4.19. [...]., 2 Cor. 4.4. and 3.18.9. &c. Gal. 4.19. Now, wee may bee framed like to the Image of Christ, in three things: 1. In KnowledgeCol: 3.10.: 2. in SufferingsRom: 8.29.: 3. in holinesse and righteous­nesse of heart and lifeEphes: 4.21.24.: Lastly, shall the Diuell make men worshippe the Image of the beast Reuel: 13.; and shall not we for euer honour this euerlasting Image of our God?

Inuisible God.] God is inuisibleIohn 1.18. 1 Tim: 6.16. Iohn 9.11. &c. & 23.9.10. Vse.; God cannot bee seene, because hee is a Spirit, not a body; and because of the exceeding thinnesse and puritie of his nature, and because of the transplendency of his glory; and lastly, because of the infinitenesse of his Essence.

The Vse is, first, to teach vs to walke alwaie in feare and trembling, seeing we serue such a God, as sees vs, when we see not himPsa. 65.5. &c.: secondly, this should checke the secret and beastly discontentment of our hearts, which are many times moued to vexation, because our God is not visible; whereas we should therefore the more admire him, that is so absolutely perfect: It were im­perfection to be visible. And yet notwithstanding, though God be not vi­sible to sense, hee is visible to vnderstanding: and though Nature cannot see him, yet Grace can. Now, if any aske what hee might doe that hee might see God, I answere, that he that would see God: first, hee must looke for him in the Land of the liuing ^k: seeke for him amongst true Christians: hee must [Page 112] first know and loue his brother: and then hee shall know and see God 1 Iohn 4.12.. Hee that would know the Father, must bee acquainted with the Childe. Se­condly, he must with feare, and reuerence, and constancie, waite vpon the manifestation of God in his house; in that light we shall see light. Wee must eate at Gods Table, and it must be our contentment to taste of the fatnesse of his house, and to drinke out of the riuer of those pleasures, if we would with cleare light see GodPsa. 36.8.9.. God is to be seene in SionPsalm: 84.5.7.8.: Gods goings are seene in the Sanctuary Psal: 68.24.. Thirdly, he must learne Gods Name; for he that knowes his Name, sees his Nature. When God would shew his glory to Moses, hee pro­claimes his name to himExod. 33.19. & 34.6. &c.. Fourthly, hee must be sure to get into Christ by Faith, being borne of God by regenerationIoh: 6.46. & 14.7.. Lastly, hee must bee pure in heartr: hee must especially striue against the corruptions inward, in his thoughts and affections. Thus of the second vse.

Math: 6.7.Thirdly, the consideration of this, that Gods is inuisible, should incou­rage vs to well doing, euen in secret; seeing wee serue such a God, as can see in secret Math. 6.4..

Hitherto our Redeemer is described, as he stands in relation to God: now, in the second place, he is described as he stands in relation to the Creatures. And Christ is in relation to the Creatures fiue waies: 1. as the first begotten among them: 2. as their Creator: 3. as the end of them, all for him: 4. in respect of Eternitie, as he is before all things. 5. as all things in him consist: All things depend vpon Christ as their preseruer, as their auncient, as their end, as their Creator, and as the first borne.

The first begotten of euery Creature.] Two things are here to be considered of Christ: 1. that he is Gods Son, by generation: 2. that he is the first begotten.

For the first: God hath Sonnes by Nature and by Grace; Christ is borne as Man, [...]. and begotten as God. Things are begotten three waies: 1. Metapho­rically, onely by comparison, or in some respects: 2. Corporally: 3. Spiritu­ally: some things doe beget without themselues, as bodies doe; but this is more ignobly and basely; some things beget within themselues, as doth the Spirit or soule, more perfectly. But the most perfect and vnutterable glorious generation, is the begetting of the Son of God, by God. The way of God in eternity, who can finde out? and his generation who can tell? His waies are not as our waies; yet a glimpse of this great work, we may reach to two waies:

• 1 By way of Negation, as they say in Schooles.
• 2 By way of Comparison.

First, by denying that vnto God, which hath imperfection in it. In the generation of the Creatures we may see something into the generation of the Sonne of God. There are eight things in the generation of the Creatures, which are not in this begetting of the naturall Sonne of God. 1. The Crea­tures beget in time, because themselues are first begotten: but this is not in God, Christ is of the Father, but not after the Father: there is here a prioritie in order, but not in time. 2. The Creatures beget by affection (this is imper­fection) but God begetteth by Nature. 3. The Creature begets without him­selfe, so as Sons are diuers, and diuided from the Father, because they are fi­nite: [...], not, [...]. we are of like nature to our Fathers, but not the same nature: but it is not so in God; for Christ is not diuided from the Father, as he is the naturall Sonne of God. 4. The generation in the Creature is not without corrupti­on, or diminution of the nature of the Begetter: but here, God the Father begetteth without corruption or diminution, by a way diuine, inenarrable, and incomprehensible. 5. Our Children are lesse then their Parents; but Christ is as well Coequall as Coeternall. 6. The Creature communicates but a part of his substance, but God communicates the whole. 7. The father and sonne, among the creatures, are two in number, one in Specie onely; but [Page 113] in God it is not so: for the Son of God is another, but not another thing; he is another, viz. in Person, but not another thing in Essence. Lastly,Alius, but not aliud. the creature begets mortal creatures, & propagates but a being for a time, but God begets a Sonne immortall by nature, such a one as can neuer die in the nature so be­gotten.

Secondly, this generation is shadowed out by some comparison with crea­tures: the riuer and the spring are two, yet not diuided; so is the Sun and the Beames of it, the Sauor & the Oyntment are together, and yet the Oyntment is not corrupted: but the principall comparison is in the minde & the word; the Minde begets the Word naturally, without passion or corruption, with­in it selfe; so as the Word begotten, remaines in the Minde, the Word afterwards, clothed with a voyce, goeth into the eares of men, and yet ceaseth not to be still in the Minde: This in many things, as you may see, is like to the generation of Christ, by the Father. But all these are but shadowes; the glory of the thing it selfe cannot be expressed by any words of man or angels.

The consideration of this Doctrine should inflame vs to the loue of such a Sonne, who being as hee was, coequall and coeternall with the Father, yet was pleased to delight himselfe in Gods earth, which is man.Prou. 8.22.31.32. And wee should for euer hearken and attend to the words of this wisedome of God, who tea­cheth vs the secrets of the very bosome of his Father. And seeing this is the Sonne, of whom GOD hath spoken to the dreadfull astonishment and wonder of Heauen and Earth, woe vnto them that sinne against the Sonne, and prouoke him to anger: How shall they bee broken to pieces like an ear­then Vessell? But blessed are all they, that with all feare and trembling,Psal: 2.5.7.9.11.12. and with all reuerence and affection, subiect themselues to the Scepter of his Kingdome, and trust in the loue of the Father, through the merits of the Sonne. Thus of the consideration of Christ, as he is begotten of God: it is here added that he is first begotten.

First begotten.] Christ is the Sonne of GodIohn 1.14.: Hee is the onely begotten Son of GodIohn 1.18.: hee is the naturall Sonne of GodRom: 3.8. Primogenitus.; and here is tearmed the first be­gotten Sonne of God. Hee is first begotten, as God, two waies: 1. in Time, hee was before all other things. Of this afterwards: 2. in Dignitie, he is the foundation of all that respect, by which others are made Sonnes: hee is first be­gotten, as Man, not in time, but in dignitie and operation: first, in respect of the miraculousnesse and wonderfulnesse of his birth and conception; so are none other borne: secondly, in respect of his Resurrection, in which God did as it were beget him againe: thus he is afterwards said to be the first borne of the dead: thirdly, in respect of preheminence; as hee hath the right of the first borne, being made heyre of all things.

The Vse is diuers: First, let all the Angells of God worship him. Secondly,Heb: 1.6. it should kindle in our hearts godly sorrow for our sinnes. If we can mourne for the death of our first borne, how should we be pierced to remember,Zach: 12.12. that our sinnes haue pierced Gods first borne? Thirdly, we should neuer thinke it strange to suffer in this world,Rom: 8.29. seeing God spared not his owne first borne. Lastly, it may be a great comfort to Christians; and that two wayes: first, because they shall be accepted with God, in, and for, Christ, who is the first borne, and hath receiued a blessing for all the rest: secondly, because in Christ they themselues are accounted as Gods first borne, in comparison of other men: God will vse them as his first borne, Exod. 4.22. Heb. 12.23. Psal. 89. [...]7. By this Gods Children are made higher then the Kings of the earth, Psalm. 89.27. and therefore woe shall bee to them that wrong Gods first borne, Exod. 4.22. And therefore also euery Christian should so esteeme his birth-right, as by no meanes, with prophane Esau, for any lust, profit, or pleasure to sell it, Heb. 12.16.