5, t s *^07 7Xm« £ -f c/Vc^—K ^cs ■*Wdi AN EXPOSITION VPON THE EPISTLE TO THE ColossiaN5. Wherein.) NOT ONELY THE TEXT IS Methodically Analyfed, and the fence of the words,by the help of Writers, both ancient and moderne is explayned : But alfo, By Doctrine and Vfe, the intent of the holy Ghoft is in euery place more fully vnfolded and vrged. And befides, Tlpcvery marrow of mofl Common-places is aptly diffu fed through- out the body of this E x p o s i t i o n , as the nature of this kindc of Teaching would bearc. lAnd farther , Many chiefc Cafes of C onsgienci are here refolued, All With conuenient Varietie and Break'tL^* Being, Theiiibflauceof neare feucnyeeres Weeke-dayes Sermons, Of N. B Y F I B L D, - late one of the Preachers for the Citie of C i . e s t f. r. Correiledand amended. \ I P E T. $. IO. The Godof all grace, who hath called joh vntohh et email a lory ^Christ 1 E s \ Rafter that yeelMue fsiffercdayvhilej-rnakejotircrfetlyftablifltiftreng- then, andfettle yon. LONDON: Printed by E.G. for N a thani el Bvtte r., and are to be fould at his Shop at the figne of the Pide-Bull in Pauls Church-yard, neare toS'. tAufl'msGziz. 1617* 4: o ' Digitized by the Internet Archive in 2012 with funding from Princeton Theological Seminary Library http://archive.org/details/exponepOObyfi / . — — KacagQogoQD^gQQCicgsaekxgp TO THE RIGHT HO NO R A B L E, Edward LORDRvssell, Earle of Bedford, and the Ladie L v c ie Counteile of Bedford, Grace and Peace be multiplied, vvkh increafe o* all honor and happineflTG for euer. Moft noble Lord, and my very honourable md Ladie, H I S Epiftle to the Colofsians con- taines an excellent Epitome of the doctrine expreffed in the reft of the bookes of the old and new Te» ftament.as w/ll appeare by a brieie delineation or adumbration of the proportion and parrs of that facred body of truth, paralelled with the feuerall parts of this Epiftle, vfmg the benefit of this Com* mentarie vpon it. The whole word of God may be diuided into two parts: the fit ft concernes/a/fA, or what we muft beleeue ; the fe- cond LoueyOT what we mull doe. So the Apoftles diuided it, as may appeare by thepatterne vfed in their times, which ftood of two parts, faith and hue, z« Tim. 1. 1 j . And fo is this Epiftle deuided ; for in the two firft Chapters he tells them what they muft beleeue > and in the two [aft, what they muft doe. Now faith lookes either vpon God,or vpon the imld. In Oocl The fitb* flauce of all Theologte expreft briefly in this Epiftle: mis titrttti- feftedby in- jiAncto - "■ --■- ■"> P*»»*^""WU*^'»»Xi'«*V*«»* The EfiflleDcdicatorie. God mo things arc to be beleeued : i. the attributes of the cfTence. 2. the trinitie of the perfons. The attributes vn- fold the nature and proprieties of God ; fuch as are, his power , glory , knowledge , and the like • of the power of God, yee may read, Chap, 1 . 1 1 . & x- 1 2 . of the glory of God , Chap. I. 1 1 . & 3. 1 7. of the knowledge of God Chap. J. 10. The (perfons arc three , the Father, Sonne, and Holy Gbofl ; of the Father,chzp: 1 . 2. 1 i. & 3 . 1 7- of the Sow*?, chap. 1. 2. 1 j. 1 5 . &c* of the Holy Ghoft, chap-2. 1 9. Thus of God. In the confederation of the fborld, faith is taken vp efpe- cially about the creation of it, and the gouernment of it. In the creation it viewes the mightie workemanfhip of God, ma- king all things of nothing, cuen the very Angels,as well as men and other creatures. Of the creation, chap. 1 . 1 6. of Angells alfo chap. 1 . x 6. both good, chap. 2. 9. and cuill, chap- 2. 15. The gouernment of the "toorld, is two waics to be confidered: Firft , in the gencrall difpofing and preferuation of all things. Secondly, and principally , faith is taken vp about the confideration of the gouernmentof Men in the world; oi the generaUprouidence, chap. 1. 1 6* 17. The prouidence of God ouer man , may be confidered according to his fourefold eftate : 1 . of Innocencie. 1. of (or- ruption. yoi Grace. ^.oiGlorie. In the eftate of Innocencie, faith chiefly beholds and won- ders at the glorious Image ofGodjn which man was created- of this Image you may read, chap. 3 - 1 o- by analogic In the ftate of Corruption,two thingsdo offer themfelucs to our dolcfull contemplation: 1. finne, 2. the pum foment of fin, Sinne is both originall and ailuall : of originall finne, chap. 2.1 3. of actualliinnes, chap. 2. 11. 1 3.3.5 -6.of the punifhmentof finne, chap.^.25>&2. 1 j.$c 3.6. In the ftate of Grace , faith viewes three things: 1. the meanes of grace, 2 . the fuhietl, 3 . the degrees. The meanes is either before time, or in time : before time , tis the eleclionof God j of which, chap. 5. 1 2. in time, the meanes chiefly is Qmfl / vc l^uijuc ±seuii,awrie. Qmfi&vid the coueuant in him. In Qjrift, two things are to be considered, his perf on, and his office. The theorie concerning Chrifts perfon , is twofold : i . concerning his two natures, z. concerning his twofold efiatem thofc natures. The natures of Chrift are two, humane anddtuine, ioyned in the bond of per/onall rvtvon ; of the humane nature,chap. i . 2 2. of his di- uine, chap. 1.15.16, Sec. of the 2o-&2«i 9* of Miniftcrs and peo- ple with their duties, chap-i. 2 5.28. & 2. i. andindiuers other places. Thus of the fubietl alfo. The degrees of grace in the third eftate, are \» ^vocation, z. faith* y remifoon of finnes 4. fantlifcation- of vocation, chap. 3. 1 ^ of faith, chap i- 4,2 j. & 2.l2.ofremiiTionoffinnes, chap. 1.14.& 2. 1 y 01 fan&ification, in both parts, both mohification,chap« i , 58. and viuification, chap. z.\ }.& j. 10. Thus of the eftate of grace. The fourth and laft eftate of man, is the eflateofglork-y which ftands of three degrees. 1. nfurretlion. z.tbtlaft iudgement. and y Irfe eternall. ofrefuire<5tion,chap.i.!8.of the laft Judgement and etcrnall glory, chap. 3.4. And thus of the firft parrof the patttrncof^hoiefome "toords) and that is faith : now folio weth the fecond, and that is hue, Loue comprehends all the duties we owe to God or men, as being the bond of perfeBion , which ties together all holy leruices. Loue muft bee considered both in the adiuntls, and in the forts ot it* The adiun&s are conflanc're^ifedom^ale^care to auoide offen- ces, and the like, of loue in generall, chap. 1.4.6c 2.2.& 3. f 4«ofconftancie,ch.2..6. of zcale,chap. 4.1 ^.otwifdome and care to auoide oftences,chap. 4, $ .thus of the adiunets. The forts of works comprehended vnder loue,arc two chiefly : 1 . fborks of Mtorjhip. 2. Toorkcs ofanrtue. The works ofworfhip are either internall onely , or external! and inter- nall alfo. The intemall a re, the acknowledging of God , the loue of Gody tbefiart of God , the trull or hope in God , and which fioweth «^«M^J II « » 11 » ■ ■ II i ue cpijue ±seaicawrie* floweth from thence, patience, of the acknowledgement of God,chap. 1.9,10. of thcloue of God, chap. 1. 8. of the feare of God, chap. z, 2 2. of the hope in God, chap. i.e. of patience, chap. 1.11. The workes of worfhip that arc bothextcrnall and internally are prater and thanke/giuing. ot prayer, chap. 4. 2, 3. of thankefgiuing, chap. J. 17. Thus of workes of worfhip. Wot kes of ^virtue either con- cerne our felues or others : the workes chat concerne our felues, arc chiefly two : the fiudie ofbeauenly things, and tem- perance. Temperance containes chaflitie aadfobriety in the vfe of all forts of earthly things, of theiludieofheauenly things ,chap. 5 . 1 , 2 • of chaftitie, ch. 3 »5 . of fobriety ,ch. 3 . 2 " Thus ot vcrtue that concernes our felues. Works of virtue towards others, are chiefly nine. Mercy, curtcfie,bumilitie,meckene[je,long-fujfering^kmencic,peaceablenesy thankfulnes andiuflice : ot the flr(f, eight of thefc, chap. 3.12 to 1 6. Now Iuftice is either publike or priuate : publike lu- {lice is in Magiftrates, of which, chap. 2.5 . priuate Iuftice, is either commutatiue,m bargainings diftributiuejn giuingthat which is rightto euery one according to his degree , and fo dift ributiue Iuftice is either ciuill or cecononiicall. Pri« uate Iuftice in ciuill conuerfation with men abroad,is either to Magistrates, of which, chap. 1.5. or to all men, and fo couiifts of truth and faithfulnes with fincerity and obferuance. ceconomical Iuftice is that which concernes the houfholdj and fo containes the duties of husbands and wiues, chil- dren and parents, feruants and mafters ; of which chap, j . 1 8. to the end, with the firft verfe of chap. 4. Thus alfo of Loue. • Thus I haue fhewed the excellent compleatnes of this worthy fcripture : it remaines that I declare fome of the reafons that haue cmboldned me to make choice of your Honors names for the dedication of my expofition vpon this fcripture. Three things fwaying Godly men in like cafe, haue compelled mee, protection, obferuance , zn&tbanfo fulnes. the preaching of this doctrine , as by the mercy of y 4 God J The EpifileVedicatorie. God it wrought abundant confolation and comfortable reformation in many hearers,fo did it feldom reft from the aftaults and calumnies, which one while propkanenefle, mo- ther while emie powred out vpon it. Great caufc there is therfore that it comming out now to a more publike view, fhould fceke (belter : and of whom (hould I feeke it or hope for it fooner then of your Honors , who are pleafed by your daily countenance to afTure me a iuft patronage ? For the fecond, to omit the high reputation which the re- ligious eminencie of both your anceftors hath fet your Honors in , and the praifes of many lingular endowments and gifts, in which you doe worthily excell : there are two things wherein your Honors daily winne a great increafe ofobferuancejthe one hfietie towards God, the other mercie towards the poore. The loynes ot the poore daily bleiTe your Honor /, and their mouthes daily pray for you Your piety is many waies expreft : to omit many vndoubt- edproofes of it , your Lordjhip hath much confirmed the perfwafionofyour religious difpofition by your daily and aftedionate refpecf. of the word of God and praier in pri- uate , fince the Lord hath made you lefle able to refort more frequently to the publike ailemblies. AndMadam-, what thanks can wee euer fufficiently giue vntoGodfor thatrare and worthy example, with which your Ladijhippe doth comfort andincourage the hearts of many ,'in your care of Gods fabaoths,& in your neuer-failing attendance vpon the ordinances ofGod,with the congregation jtnor- ning and euening,not only in your owne perfon,but with your whole familie. For the third, I doe ingenuoufly pro- iefTe before God and men,that 1 hold my obligation vnto your Honors in the iuft debt of feruice and eratitude to be fo great,as the labour here imployed is no way anfwerable to a meete difcharge, no though it had bin taken only for your Honors vfe ; for to omit the debt which I am in for a great part of my maintenance,and that lingular incourag- ment I reape daily in your Honors refpedofmy mini- ftcric j what thankes can euer be fufficient, or what feruice can ' '■■ 4 7 be tipijtle Vedicatone. can euer be enough for that incomparable benerit(which I haue and (hall euer efteeme the greateft outward blefTing did euer befall mee j and which [Madam) by youx Honors lingular care and furtherance, after an admirable manner I obteined) I meane the clearing of my reputation from the vniuftafperfions of my aduerfaries,andthatby the mouth and pen or the Lords amiointed , my mod dread Seueraigne, whom the Godofheauen with all abundance of royalland diuine bleflings recompence in all earthly felicitie and e- ternall glory. And the fame God of Peace and Father of mercies , fandtifie your Honors wholy j that your whole fpi- rits and foules and bodies may be preferued blameleilc vn- to the commingofour Lord Iefus Chnft : faithfull is hee that hath called you, who alfo will doe it. And I doubt not but God that hath inriched your Honors with the true grace thatis in Iefus Chrift , will daily winne vnto you in- creafe of honor from your perfeuerancc in well-doing : fo as thankfgiuing for your fakes fhall bee abundantly giuen vnto God by many. Thus in mod humble manner crauing your Honors acceptance and patronage of this worke, I end,and fhall reioyce to remaine Your Honors Qhaplaine jr K«&£ to be commanded in all J entice, Ni. Byfield. THE ARGVMENT OF this Epiftle to the Qolojlians. |g|pp^|||j-fo¥ arefoure principalis arts of this Epiftle: i.fAe Pro acme: 2« Doctrine of Faith : j . Precepts of life, A^the Epilogue,or Con. clufion. The Proaeme is expreft in the firft eleuen Verfes of the firjl Qjapter : The Do- ctrine of Faith is expreft in the reft of the Verfes of the firft Qbapter, and the'frhole fecond Qhapter : The Precepts of life arefet downe in the third Chapter >and in the begin- ning of the fourth. Jnd the Epilogue is in the reft oftheoHrine , bee doth "frith fingular force of'frords , and "freight of matter fet out both the Tbork of our Ademption , v • 1 2 • 1 3 . 1 4. andtheperfon of our Redeemer : and that firft in his relation to God, verfc 1 5 • then in relation to the World , verfc 1 5 • 1 6. 1 7. and thirdly, in relation to th:Qburch , both the nehole in gener all, verfc 1 8.1 c/2o. andtheChurch of the Colofsians inparticular, verf. i he aac-VMiiNT. verf. 21-2,2. And thus of tk (Propofition. 'JS^ow bis Exbortatt* onfollowes,fromthe 23 of 'Chap. i-iotbcend <>/~Chap. zand t her in be both perf wades and dtffwades: be per [wade shy many ftrori? andmoou'ng fyajons, to an holy endeauonr to continue and perfe- uere "frith all (jhriflian firmencjfeof refoktion , in the Faith and Hope, "too* alreadie begotten in them by the Gojpell : and this is con- tained in thefeauen lajl Verfes of the firjl Qbapter , and the feauen firjl Verfes of the* fecund Chapter. Hee diffwades them from re- ceiuing the corrupt Voclrine of the Valfejpoflles , whether it ft>ere drawne from Thiiofophical! Speculations , or from the Traditions of men , or from the Ceremonial! Law c/i\]ofes; and beepro- ccedes in this order : firjl , bee layes doTbne the matter of his Dehortation, Chap. 2. verfe 8. thenfecondly , bee confirmes it by diners reafons , from verf, y. to 1 6. and hflly , he con- cludes , and that feuerally , as againfl Mofaicall ^ites , verf. t 6. 1 7. againjl Thilo/opbie , verf. 1 8- 1 pond againfl Traditi- ons, verfe 20 and jo to the end of that Chapter. Thus of the fecond part. Thirdly, ingiuing Precepts of life the Apoflle holds this or- der : firjl, hue giu:s generalities , that concerne all a* they are\ Chriflians : then, hee giues fpeciali ^ides , as they are men of this] or that eftate of life. Ifhegmerall fyles are contained in the., fiyfl feanentcche Verfes of "the third Qbapter : and the fpeciali Utiles from the eighteenth Verfe of the third Chapter to the fe- cond Verfe of the fourth. The generall ^ules bee reduceth into, tbremlieads : viz.- fiifl , the Meditation of beauenly things , verf. 1.2.5*4- fecondly-, the mortification of vices and iniuries,vex(. 5 . to the 1 2. thirdly the exerci/e of holy Graces , a number of "tob'tch' bee rechncth, both inthe kindes ,meanes , and ends of them s from verf 12. to i8« The particular Ovules concctne principally, houfoould gouemment : for hee jets downe the dutie of Wtues , ' verf. i8» of Husbands, veil* 1 9. of Children, verf. 20. of?** rents, verf. 2 1 *-ofSeruants, verf 22. 22. 24. 25 • and of Ma fters, Chap. 4- vci f. 1 . Tl)e Epilogue, or Concluficn, containes in it both matter of generall Exhortation , as alfo matters of Salutation. The generall Exhortation concernes Trayer, verf 2. 3*4. Ti>t/e CoMierfation, verf. 3 The Pre- cepts of life 4 The Epi- logue. The A rg v m e nt. ver(. 5 • and godly Communication , verf* 6. 2{pw after the Apo* file bath disburdened bimfelfe of tbofe generall cares , then bee taketh liberty to refrefh birnfelfe and tbem > by remembring cer- taine that Ttere deare both to him and them. And firfl , bee makes entrance by a narration of bis care te Know their eflate , and to in- firmetbemofhit. ToT^hichpurpofe bee fendetb and praifetb Ti- chicusho fs not onely faluted • but exhorted , verk 17. Jnd then followes the Apoflles generall Salutations to ad, intbeL, lafl Verfe* * A- THE PLAINE Logicall ayfnaljjis of the firft Chapter. His Chapter, ftands of three parts .• a Pro£me, a Propojition of Do&rine , an Exhortation to con- ftancy and perfeuerance. The Protmc is con- tinued from verf.i. to 12. the Propojition from •verf 1 2 . to the 2 3 . the Exhortation from iv r.2 3 : to the end. The Proamc is intended to winne attention and aflfe&ion ; and ftands of two partsxthe Salutation andth&QKeface. The Salutation is contained in the two firft Verfes , and tlb Prefaces in the third Verfe, and thofe that follow ro the twelfth. In the Salutation three things are to be obferued : firft, the Perfons faluting i fecondly, the Perfons fainted \ thirdly , the forme of the Sa- lutation it felfe. The Perfons faluting are two ;thc Author of the Epiftle >!5ahd an EuangeUft^ famous in the Churches, who is named as one that did ap- proue the Do&rine of the Epiftle4 and oommend it to the vie of the Churches. The Author is defcribed : firft, by his Name.P**/ i fe- condly,byhisO(tl^an^tf/?/^ ; which is amplified by the princi- pall efficient, I e s v ^£ h r. 1 s.t , and by the impulfiue caufe, the Will of God. The Euangelijhis defcribed : firft by his Name, Timo- theus : fecondly, by his adiunft Eftate, a brother. Thus of the Perfons faluting. The Perfons fainted axe defcribed;firft,by the place of their abode, and fb they are the Citizens and inhabitants of Coloffe ; fecondly, by their fpirituall eftate, which is fet out jnfoure things : 1. They are Sioints: z.Theyaxefaithfull: ^.They axe Brethren: 4, The.y are in C HAl S T. Thq^rine of the Salutation exprefTeth what hee accounteth to be the chiefe good on earth, and that is, Grace and feage , which are am- plified by the Caufe$ or Fountaines of ihemt from God our Father ^and from our Lordlefus Chriji. Thus of the Salutation? In the Preface the Apoftlc demonftrateth his loue to them by two things, which hee conftantly did for them : hee prayed for them, and hee Vtrft 1. *. rafi3. i ?«fi 4- f • Pa ft -}.6. {rerf. 5. 6,01: Inftvu- mentall, verf 7. 8. The principall ordinary outward meanes was the Word ; which is defcribed and let out fit waies : 1 . by the Ordi- nance in which it was mofteffeduall, .you and all the world. 6. By the efficacy of it, it ufruitfull and increafeth j which is amplified by the repetition of the perfons in whom, and the confideration both of the time, in thofe words,front the day that you heard^c. and alfb, of the adiuuant caufe, tk Thus of the principall Meanes,fthesminin-erie of the Word. The Inftrumentall, or the Miniftef fblloweth, verf 7. 8. and he is defcribed, 1 . by his name, Epaphras: 2. by the adjunct loue of others to him, beloued: 3 . by his Office, a Seruant : 4. by his willingnelle to ioyne with others, a fellow- feruant : 5. by his faithfumefle in the exe- cution of his Office, which is for you a fatthfull Mimjler of chrift i and iaftly, by his delight in his people, which he (hewes by the good re- port he chearefully giues of them, rvi%^. who alfo declared writ 0 . The hearing of the Gofpell preached. Thus ofthe Exhortation, the Reafbns follow. There are feauen Reafons to inforce this Exhortation to perfeue- rance The firft is taken from the confent of Gods Elecl, Which are through the worlds who haue in the preaching of the Gofpell receiued Faith and Hope, as their common portion. ThefecondReafonis taken from the teftimony of Pavl him- felfe : and that is two-fold ; the firft is the teftimonieof his Mini- fterie ; This is that hee preacneth , and therefore it fhould bee that they fhould keepe faft : the fecohdis the teftimonie of his Suffer- ings ; hee hath endured much for the Doctrine of Faith and Hope j and therefore they Ihould continue in it : and to ftirre them the more concerning his fufFerings , heefheweth that hee fuffered with great Ioy : which hee confirmeth by expreffing the reafbns of his ioy ; firft, becaufe they were the afflictions of Chrift j fecondly, becaufe hee had his part allotted him by the decree of God ; and it was his ioy that hee had almoft finifhed what was left for him to fuffer 5 there was but a little remaining : thirdly, becaufe they were but in his fief b : fourthly, becaufe they wvczfor th/em , and the good of the Church, Verfe 24. The third Reafbn is taken from the teftimonie ofGod,who inioyned vnto P a v l and other Minifters this difpenfation ofthe Do&rineof Faith and Hope, with a charge that they Ihould fee his Word fulfilled herein, Verfe 2 5. The fourth Reafbn is taken from the excellencie ofthe Gofpell : which is fet out ; firft by the nature of it, it is a myfierie : fecondly, by the antiquitie of it, it was, and was hidfince the world beganne , from Ages and Generations : thirdly, by the time ofthe reuelation of it, now, in the new world : fourthly, by the perfons to whom it is reuealed, vi&.ondy the Saints, all which fhould moue to care andconftancie in keeping of it. Verfe 2 6. The fife Reafbn is taken from the excellency of the Subiecl: ofthe Gofpell, which is no lelTe nor worfe then Chrift reuealed by the prea- ching ofthe Gofpell. In this reuelation of Chrift in the Gofpell, con- fider, firft, who reueales him, God : fecondly, the caufe of his reuela- tion, the will of God, hee would : thirdly, the manner , . in a rich and glorious myjlerie : fourthly, the perfons to whom , 4fe>. themiferable Gentiles : fiftly, the effe&s or fruits of it, which are , firft, the inhabita- tion of Chrift : fecondly, the hope of glory \ Verfe 2 7. A The V rerfi zi. Verfc *$♦ The Andy (is. The fixtRcafon is taken from the end, which is the prefentingof tkemperfeBm lefa Chrift* which is amplified by the meanes to bring to this end, which is preaching: and that is amplified, firft, by the parts of it, which are teaching and admomfbwg : and iecondly , by the manner, in all Wifedome, Verfc 2 8. The feuenth Reafon is taken from the holy Jlrife of the Apoftle, to bring men to this : which is amplified by the great fuccefle which the L o r d had giuen. Vcrfe ^C^\g| A V L,the Meffengcr or Embaffadmr-generall for all the Churches of the Gentiles, by Commif- fion from the promifed Messiah , now J the will of God' and comeinth» flefh , the Lord annointed , fepa- rated hcreunto,notfor his oivne worthineffe,or by any priuate motion of his owne , or by com- ||^ mandement of any man , but by the expreffe will of God, according to his euerlafing coun- fell ; as alfo Timotheus^ reuerend Brother, an Euangeliji ofchrijl, with fill and free tejlimome approueth this Epiftle written To the Citizens and Inhabitants of the Citie 0/~Colofle, that are fepar ate from the world,andfanctifredwith true Grace, and faith fully walke in that holy Calling, in brotherly communion one with another ± and indijfoluable $ to let you under ft and our loue towards you , and our reioycingfor the prosperity ofyourfoules\ fo wee thought good to write unto you, both to put you in mindeof the moft holy doctrine ofCaKisr, as alfo to exhort and befeech you to be confiant in the Faith and hope you haue receiued , without liftening to the entifingfpeeches of falfe Teachers , which as wicked Seducers would beguile your foules of that high prife of your moft holy Casing. What thankescan we euer fufficieutly giue admirable fubiecT- of the Gofpell : for it is the goodpleafure ofG o d in this rich andglorious My fiery of the GoJpell,tQ make known to the poore Gentiles, Chrifl lefus himfelfe, and that byjiuing him therein to dwell in your hearts by Faith, and as your afjured and onely hope of immor tall glory. Sixtly, neyther fhould you euer cafl away the confidence of your ajjurance and hope, or grow weary hcerein, feeing it is the drift and end of all our preaching, wherein wee eyther admonijh orin- ftruff you, leadingyou through all forts of wife dome in the word of 'God. 1 fay, the end of all is, to prefent yotty at the length, perfect and compleate euery one of you , in Christ Iesys, in Perfei^. Now I reioyce in my fuffe- ringsforyou, andful- fill the reft of the af- flictions of Chrift in my fleih, for hi* bo- dies fake which is the Church. r«r/eif. Whereof lama Minifter, ac- cording to the difpen- fitionofGod, which is gioen mce vnto you ward, to fulfill the word of God. Vtrft z6. Which is the myftery hid fince the world beganne, and from all ages, but now is made manifeft to his Saints. Ftrft 17. To whom God would make knowne what is the riches of this glorious myftery among the Gentiles, which ri- ches is Chriftinyou, the hope of glory. Vetft 18. Whom we preach, adrnonifhing cucry man, and tea- ching cutry man in all wifedome, that we may prefent euery manperfeft in Chrift lefus. Perfe.ig. Whereun- to I alfo labour and finite, according to his working which workcth in mc migh- tily. The Metaphraie. infome acceptable meafftre ofSinceritie and Knowledge in htnu Andfeaucnthly, being incouragedwith thatfucceJJ'e which thes Lord hathgiuen to my minijlery , * will labour , as I haue la- boured, and ftiUJlriuewithallpofible diligence and endcauourin this glorious worke : hoping that this alfo may froueamo- tiue, among the reft, toperfwadewithyoujo keepe Faith and Hope to the end, with alt Con- fi mete and holy per [euer once. [V] CERTAINEOFTHE Chiefeft things obferued in the Notes vpon this firft Chapter. Hat rules wee nouft obferue in atledgjng the examples of godly men finning. fol. 4 The affurance of a lawful! Calling femes for many vfes. 'fol S- Gods Children called Saints in this life 3in four e refbsUs. fol. 7 Comforts for the d/Jpifed Saints , with anfwere ofjom. Obteclions. fol. 7. 8. How S lints may be knowne, 9, Chriflian faith fulmffe is to be (hewedinfiue things infinrituallthmg/ , And in thret things in timporallthiigs, ID. I 2 , fdlenrff' in Profejfors, taxed. 1 1, Setter all V(?s arifing out of the confideration of this, that wee are Brethren. I ? . How wee may get into Chn^and how we may know whether we be in Chrifi. 13-14 Spintuall things are the befi things for nine reajons. 15. The Motiues and the manner of Thantyfgmng to God, 2 o. F*ure R*hs of tryallmoHrThankefgiutngt 0 God for others , 2 1. A Child of God neuergmes thankes but he hath cauje to fray -}and contrariwtfe.il Fowe forts of prayers for others. z 1 , efr 6 %. Vine reafons to warrant praying euery dai. 2 2 The Sorts, Obiefls, Parts, Degrees, 'Benefits, Lets, Signes of Faith, with the rut fery of the want of Faith, the incouragements to btleene , and the defeils of the common Proteflants Faith. 23. 24.25. 16 27.28 29.30.31*32. Fndifcretion is not the caufe of the reproaches and troubles ofChrijitavs, 3 2 . Thefurefi way to get Credit is to get Grace. 34. Foure Signes of Vaine -glory, 34.. Seauen O bferuations about Lotte. 3 $ Seauen things to befhewed in Chrifiian Lone. 3 6, Foure things in the manner of our lone. 37. Motiues to perfwade to the exercise ofmutuall lone* 3 8. 3 £.40. Eight helpes ofLoue, 4 1 . 42 . The defeils of the common Protectants Charitieor Lotie. 42. 42. Eight T) inferences betweene true Hope, and common Hope : and femenmeanesto breede true Hope. 4 5 < 4 £ What wee mufi doe if we would haue heaven when we die. 46. What profit good men get by hearing Sermons, 49- SO. The forts at euill hcar>rs, rtith their miferie. 5°> 5 1 HowtheWirdisfaidtobeaword of truth : and that if worketh truth in vsfix wayes. Si. Concerniui Certame chide things obferued Concermngthe G°Jpeil,vrhat it contains , who may, and who doerecetueit : and, tbeeffetlsofu. (oi'5h54. Motiues to fruiifulnefetwbat fruit wee Jbould beare, and the meanes to make vs more fruit full. • 55-56. There is a feafonfor fruit. 58. Seauen things to be done, that we may he Are the Word in truth, 5^ The caujt s of fruit lejfe hearing. .I7M72. What entertainment we ought togme him. Jl Who haue not Chrifi in them. The honour , dutie and reproof e of Minifters. 173. Reafons to perfwadevt to fuffer admonition* 174. Howwc are perfect inthu life, tyd. S^ffy^x^ A fooafooflg^^ ■rf&gasgg WA • AN EXPOSITION VPON THE WHOLE Epiftlc to the C O L O S S I A N s. Co LOS. I. 1.2. Verfe i. PaulanApoftleofl*. svs Christ, by the will of God andTimotheus a Brother. 2. To them which are at Colo/ft, Saints and faithful Brethren in Christ. Grace be with you, and peace from God our Father ', and the Lord IesvsChr.it. WO things are worthy ourconfideration in this Eft- file , the Author and the Matter : the Author was P A v l, concerning whom memorable things arc re- corded : he was an Hebrew, of the Hebrewes , of the tribe oiBemamin^ a Pharife,tbe fon of a Pharife,born in Thar] m of CilicU, circumcifed the 8. day , brought vp in the knowledge of the Law, and Pharifaicall in- ftitutions, by Cj Amabel , a great Do dor among the Icwes,b acquainted alio with the languages of forrain nations, as his quoting of the authorities of Greeke Poets friewes: cand in his youth, fortherighte- oufnes externall, v\fcich was after the Law, he was vnrebukeable d and full of zeale,but withall a violent and blafphemous perfecuter. e His calling was ex- ceeding glorious,his O ffice vnto which he was called,was great and honora- ble, (war. ) to be Legate dtiE hrist, f the Dodor of the Gentiles, Kthe Minifty of God, of Chrift, of the Spirit, of the new Teftament, of the Gof- pell of reconciliation and of righteoufnelfe $ h He was famous for his labour intheVYprd, by whichheecaufedtheGofpelltorunnefromHiKrr^/fwto Illiricum with admirable fwiftnefle ', as alfo for his faithfulnelfe of mind, for his pure confeience, for his affection to the faithful!, for his humanity and curtefie, for his continencie, for his humility, for his care for the Churches , for his honeft conuerfation, innocencie and conflancic k. he was of nature eameft , accute and heroycall. *>/ Addevnto thefe,the praifesof his fufferings, whaw^poach, what flripes, what imprifonments,what beating with rods,andfuchlike wrongs did heen- dure,fiue times of thelewes receiued hee forty (tripes faueone-,once was hee lloned,thriceheefufferedlriip-wracke, night and day washeeinthedeepe Sea; in iourneyingofterfin perils of waters, of robbers, of his owne Nation, of the Gentiles-,in the Citie,in the Wilderne«,in the Sea,and among falfefte- thren j how hee was daily prelTcd withwearinelTe, painefulneire, watchings, B hunger, ADefcription of the Author of this Epiftlc. b A?it 13.6. c ~4E\i ij.j. Tittui.u. d Vhil. $.6. CG4/.1.13.I4. f iTim.l. %jteitt).\%. Aiis 16.1 6. h iTim.i- rCorj6.&-ll. Efhtf.i. X Cor.f. % C»r.$. 1 Cor If. i i(UMl$.IO. k aCor.r.u. iCer.ii.il. to 30. 1 A fourc-f bid teftimony co- cerningthc do&rine of Taul. Jitlsy. ji&si<).6. 1 Cor. i x.l Z. Atls 20. Conceits a' boutthc Apo' (lies writings. Wliat Colofft was, and how the people were contac- ted. The occafion of the Ipiftle. Crofle-teach- ing in his time TheEfiftlc diuided into Hue parts. Paule an Apoftle, Ch; hunger, thir ft, fadings, cold and nakednetfe, befides the incumbrance? and cares for the bufineire of the Churches. Finally, we may confider the teftimony giuento his doctrine to proue it to be without almixtute of error. And this teftimony ftandeth of4.branches: 1. His immediate calling: 2.His immediate inftruflion& information. 3. The vifible donation of the holy Ghoft , which was not onely giuen to himfelfe, but he alfo conferred it,by impofition of hands to others. 4. His working of Miracles,for fo he faith of h im(c\te,Thc/igrtes of an Apoftle were wrought among yon, with a/l patience, with wonders, and great workes : hee railed a man from the dead. Neyther could the myracles wrought by him be fmall , when Hand- kerchiefes were brought from his body to the ficke, and their difeafes depar- ted from them 5 yea, Deuils went out of them. Laftly , this noble lew , more famous among the Apoftles then euerthe great Wwas among the Prophets,was beheaded by the Emperor Nero,the i y. of /»« when they arenot warranted in the writings ofthe Prophets and Apoftles. Oflefut Chrift.] No knowledge can bee auaileable to faluation without the knowledge of Chrift, and therefore the Apoftle in 'the very forefront of the Epiftle, profelfeth to teach the dodrine of Chrift, and to ayme at fuch a courfeofiraming of dodrine , as aboue all things Chrift Iefus may found in his inftrudions, and be receiued into honour,application and pra- dife. And he doth in the very entrance intimate what the corrupt teachers mud looke for from him : viz.. that hee will batter the whole frame of their building, thathaueled men from Christ crucified, to vaine Traditions, Philofophicall fpeculations, Iewilh obferuations, and giuen his glory to Angells. By the will of God.] That is,by his approbation, diredion,protedion, but efpecially by his fingular vocation. The Apoftle then holds his calling from God, and therefore beleeues Gods protedion and blefling becaufe God had called him to his f andion. And m the Apoftle , fo euery member of the Church holds his particular (landing and fundion from God; hee is ranked into order by thefpeciall prouidence and calling of God. And it is to great purpofe that men fliould know it in their owne particu- lar. For firft, it inforceth diligence : if God haue fet thee in thy calling , then it ftands thee vpon to difcharge the dueties of thy calling with all heedful- neffeand painfulnefte. Secondly, it may teach men not to palfe the bounds of their calling ; for feeing they are in their places by Gods will , they mud fake heede of going beyond their limits, ey ther by vfing of vnlawfull wayes and courfe's , or by intruding into other mens functions . Thirdly, it doth plaineiy appoint the particular calling to feruethe generall. Eue- ry Chriftian hath two Callings ; the one is the externall defignement of him to fome outward feruice in the Church or Common-wealth , and this is his particular calling: the other is the fipgling of him out by fpeciall B 3 fandification 5 DoU. 2. Dodrine it fcl dom cflcftuall when the per- fon ofthe Mi- nifter is defpi- fed. Vfii, 2. Defamation of Minifters. T)oEl. 3. Lefie then an Apoftle muft not haue do- minion oner mens confci- ences. Vfe. Doft, No know- ledge auaile- able to falua- tion without tke knowledge ofChnft. The aflurance of a lawful cal- ling ferues for fourevfes. I Z luerjr Chrifti- an hath two callings. V TheEuange- liftdefcribcd. DoElr. I. The profit of confeat in do« ftrine. Vfe\. Wilful oppo- fition&cofle teaching. \Tbtf.i.i%.l6. Dottr.%. Spintuail all- ance. Dottr,-}. Gods doftnn needs mans witnefle. Vfc. Thepcrfon* faluted. Foure general obferuations. i. The power ofthcGofpel. x.Who be the true members of the Church j.ThcChurch may be true & yet faulty. By the Kill of God. Ch ap. fanftificationtoglorifieGod, andfcekehisowDefaluation in the things of the Kingdome of Chrift, and this is a calling gcnerall to him, with all belee- ucrs. Now it is nianifeft, that Gods commandement is, that men firft feeke the kingdome of God,and the righteoufnclfe thereof. And therefore hene- uer meant that men fhould fo follow their outward bufinelle and imploy- ments, as to omit the meahes of knowledge and grace, prayer, reading, hea- ring,conference, and fuch like. Laftly,theconfideration of this , that v.ee hold our particular callings from God, fhould teach vs contentation in the willing vnder-going of the daily moleftations or troubles and crolfes that do befall vs,and to be content with our kinde of life, feeing wee are thus fet and placed by Gods will . Thus farreofthe Apoftle. TheEuangelift is defcribed : nrft,by his name, Timothy: fecondly, by his adiunct eftate, a Brother. Three things briefely may be obferued here;firft,that confent in doctrine is a great meanes and effectuall toperfwadebothtoincorruprioninFaith, and integrity in liuing. This made Paul to ioyne Timothy with him 5 and the consideration of this, as it fhould teach all faithfull Minifters to make them- felues glorious by a brotherly harmonie in matters of opinion- foit doth giue occafion to bewaile that great finne of wilfull oppofition andcrolfe- teaching, which doth in many places too much abound ; a courfe that is ta- ken vpby fomeofpurpofe to hinder the growth of knowledge and fincerity: fome of thefe inftruments of the Diuell , hauingfor the mod parr, no life or hart,eyther in ftudy or preaching, but when enuy and malice,and a defire to be contrary, doth mitigate and pricke them forward. Thefe are like them of whom the Apoftle complained, that were contrary to all men , and for bid vs to yreach to the Chur$hes that they might be fatted, & fulfil the meafure of their fins alwaies: God theypleafe not, and the wrath ofGodis come on them to the vttermefi. Secondly ,here we may learne that fpirituall aliance is the beft aliance; for, it is a greater honour to Timothy to bee a brother , then to be an Euangelift : for,heemightJiaue4>eenean Euangelift, and yethauegoneto Hell when he had done, as ludas an Apoftle did. And this cannot but be exceeding com- fortable, feeing there is not the meaneft childeof God but he may attaine to that which was Timothies greareft title. Thirdly, the Apoftle doth intimate by the taking in of T/wo^w/ affent, that the moft glorious doctrine ofGod doth need the witneffe of men , fuch a vanity and fecret finfulnes doth lodge in mens hearts. Which fhould teach Minifters with all good confeience and heedfuInelIe,to weigh well and con- fider throughly of their doctrine before they deliuer it , becaufe there is a weakenelle too commonly found in the very deare children of God, namely, to receiue doctrine vpon the truft and credit of the Meffenger, without fear- ching the Scriptures as they ought to doe. Thus farre of the pcrfbns faluting : theperfons faluted are defcribed.both by the place ©f their habitation, at Colofe , and by their fpirituall eftate: in which he defcribes them by foure things : they arc Saints, they are faithfully they are Brethren, and they are in Chrtfl. Before I come to the particular handling of each of thefe, I confider foure things in the generall : Hrft,heerewe fee the power of the Gofpell. But a lit- tle before , if Cotoffe had beene fearched with lights , as Jem/a/em was,there would nothaue beene found one%Saintnoronefaithfullrnanorv\oman in the whole Citie : and now behold by the*preaching of the Word", heere are many Saints and faithfull Brethren to be found in her. Secondly? wee fee here who be the true members of the Church. The Apoflleacknowledgeth none but fuch as are Saints, faithfull, and in Chrifl. Thirdly, w ee fee heere thata Church may remainc a true Church, notwithstanding grofle corrup- tions Verf.i. Saints. cions remaine in it vnreformed, asheere thefe titles arc giuen to a Church much poyfoned with humane traditions and vile corruptions in worfliip. Laftly it is to be obferued, that the Apoftle ioynes all thele together, to note that one cannot be without the other, one cannot be a Sam\nh He he be faithful/, and m Chrifi , and fo of the reft. The lad claufe cuts offthe Iewes apparantly from being Saints or true belieuers,feeing they rcceiue not Chnft. and the firft claufe cuts offthe carnall Proteftant, fo as he cannot be a belee- uer or in Chrift, feeing he cares no more for fancTitie : and the two middle- raoft cut otfthe Papifts and all Heretikes and Schifmatikes, feeing they haue with infolent pride made a rent and Apoftafiefrom the true Apoftolicall Churches, by aduancing themfelues with their Man ofjinneabouc their bre- thren, nay, aboue all that is called God. Thus farre in generalise firft thing particularly giuen them, is, that they are Saints. Saints.] This Word is diuerfely accepted in Scripture. Sometimes it is giuen to the A ngeis, and fo they are called Saints^Deuter. 33.2. lob. 15.15. Secondly, men are (aid to be holy by a certaine Legall or Ceremoniall fan- ctitie, Lemt.i 1.44. And in this fence the fuperititious are holy: This is the holinelfe and fan rftitie of Papifts andPopifh perfons, which place all their holinelfe in the obferuation of Rites and Traditions, and fuperititious Cu- ftomes. Thirdly, ail that (land members of the Church, by the rule of Cha- ritie, or in refpecl of outward visibility and profeffion, are called Saints, andfo all that couenant with GO D by offering Sacrifice, are called Saints, Laftly, and properly itisatearmegiuen to men effectually called • the cbii- dren of God truely conuerted are called Saints; not becaufe they are peered • ly holy without all finne, but in foure refpecf s. Firft,inrefpecl'of Sapara- tion, becaufe they are elected and gathered out of the world, andioyned vnto Gods people, and dedicated to holy feruices and vfes, & thus the word isoften taken. Secondly, in refpect of vocation 5 and therefore the Apoftle 1 Cor. 1 2. When he had faid they were fanctified, he fatd by^vay of explica- tion, they were Saints by calling.ThirdIy,in refped of regeneration, becaufe they are now new creatures. And laftly, in refpect of iuThfkation or impu- tation, becaufe the holinelfe and fandtitie of Chrift is imputed to them. Th'efence beingthus giuen,thedodrrineisplaine,thatmen may be Saints in this life : there are Saints in Earth as well as in Heauen. This is apparant alfo in other Scriptures, zsPfalm. 16. 3. To the Saints that are in earth. And Tfal.37.lS. Heeforfaketh not his Saints. AtldPfalm. 132.9.16. Letthy Saints reieyce.So in the Epiftle to the Ephefans^ch.i.i o.fitizens with the Saints, &c. chap. 3.8. TohI calleth himfelfe the leafl of all Saints t &c. chap. 4. 1 2. For tht gathering together of the Saints ■ with many other places. The vfe of this ferues firft , to confute the grotfe folly of the Papifls that acknowledge no Saints till three things come tothem : firft, they mud be Canonized by the Pope : fecondly, they muft be dead firft : thirdly , it muft be an hundred yeeres af- ter their death. This laft prouifo was well added, .left their treafons and mod vile practifes fhould be remembred* Secondly, this ferues for the feuere re- proofe of numbers in our owne Church , that liue as if there were no fancti- tie to be looked after,till they come to heauen. Thirdly,the Scripture is not without lingular comfort to the poore defpifedSaintsrlwilltake them in orderastheyIye.D(f«r obferue and marke the Word, Spirit, and Workesof God, or elfe becaufe they are not his Saints. In the 149. Pfalme, there is an Honour giuen to all the Saints : -viz., that they fliould with a two-edged fword, execute vengeance vpon the Heathen,a»d corrections vpon the people, they mould binde Kings with cbainet,and Nobles with fetters oftron:th\jS fliould they execute vpon them the iudgement that is written. So forcible and powerfull arc the publike threatnings and cenfures of the Saints allembled in their holy ranckes , as alfo their priuate prayers, that all the fwords of great Princes cannot fo plague the enemies of the Church, as doe the Saints by thefe wea- pons: So fearefull are the corrections and judgements which the Saints by prayers and cenfures may bring vpon whole troopes of wicked men , as no fwords or fetters in nature can be comparable to them. When Daniel had defcribcdthegreatneire and glory of the Princes , Po- tentates and mighty States in the foure Monarchies, atlafrheccomesto fpeakeof a Kingdome which is the greateftvndcr the whole Heauen: and t hat is the Kingdome of the Saints of the moft Htgh. So glorious is the flare of the poore defpifed Seruants of God, euen heere in this world , in the King- dome of grace. Daniel j.17. And if there bee fuch fuing, on earth, to be- come free-men of great Citie*,efpccially to liue in the Courts of great prin- ces, how great is the felicitie of euerychilde of God, who is nomorenowa forreiner Verf. i . Saints. forreincr or fir anger , bur a Cittizen with the Saints, and of the houfbould of God. To conclude,this may be a great refrefhing to euery childeof God againft al the difcomforts of this prefent tranfi tory life,tbat in that great and laft, and cerribJe day Chrift will be glorified in them , and made maruellout in the Saints. And la(l of all, though the Saints be here defpifed and trodden vnder foot, judged and condemned by men, yet the time will come, Ythsatbe Saints {ball iudge the world. Oh but fome one will fay, all the difficulty lyeth in this, to know who are Saints. An(. To this end, befides the foure things generally laid dovvne before, I will tortriallalleadge two or three places of Scripture : firft, in Deut.33. 3#When/^/^/«,hadpraifedihe loueof God to the lewilh Nation, hee fpecially commendeth Gods fpeciall caretowards the Saints of that Na- tion, whom, as moil deare to him, hee had alwaies in his hands , and giueth this (igue to know them by, (w's.) They are humbled at bisfeete , to recemehk words. Secondly,D*#^hauingfpoken of the excellency of the Saints on earth,to proue himlelfe to be one of the number, he ycelderh his reafons from foure experimental! figncs : Firft, the Lord was his portion, though hee had hopes or polfefllon of great things intheearth, yet Gods fauour was that hee did mod prize, andipiiituaihhings were vntohim the faired part of his inhe- ritance, and though he had many erodes, yet the line was fallen vnto htm m a faire place : fo long as hee could fee grace in his heart, and the G O D of grr.ee to lone him freely. Secondly, he could as heartily praife GOD for fpiricuall blefTings, {viz..) Counfell, Knowledge, and direction out of the wordeof God, as wicked men could fortemporall Honours, Riches, Plea- fures,andfuch things as they louebeft. Thirdly, his rejnes did teach him in the night. Some thing can wicked men learne by the Word without,but God did neuer honour any with the feelings of the Spirit of Adoption, but onely the Saints. Obiellion. Oh but might not Dauid bee decerned inthatfigneby illufi- ons,&c. Jnf.Datsid giaes two reafons why hee could not: firft, his feelings did not make him more carelelfe, prefumptuous and finfull, as illufions doe wicked men, but they taught him, that is, hee learned by them many worthy lellbns, and directions, and encouragements to holy life, and ncuer did hee conceiue a greater hatred again!} his (inne,then w hen his reynes taught him* fecondiy, he (fiewes that hee had them in the nighty that is , when hee was a- lone and withdrawn from company, and the things of the world, and world- ly occasions. Fourthly, his lad ligneis, that hee dtdfet the Lordalwaies before him : hee could be content to walke euer in Gods prefence, and to haue him the witnefte of his actions, hee was not carefull onely to approue himfelfe to men fas wicked men may doe) but hischiefecarewastowaikein all good con fci en ce before God, La(Hy,in the fourth of Efay, the Prophet fore-tels of men that vnder the Gofpcll fhould bee called holy or Satnts, and thefe hee defcribes by their hap pinefte, thejfhak be_ written among t he lining in Ierufalem • and by their holines < which will dHcouer it fclfe by thefe fignes : firft, they are not acquainied with the damnable and hatefull extenuations and qualifications of finnes: they are not heard to fay , it is a litt Je finne , a fmall fault ; no^ their finnes in their eyes are fil 'thine (fe andbloud. Secondly , they are men that haue felt the power of G O D in the pra&ife of mortification; they are new ereatures,they are wafind and purged. Thirdly , the Spirit of God in them hath bcene a Spirit of ludgement , and a Spirit of burning : a Spirit of Judgement , not onely in refpecl: of knowledge and illumination, but alfobecaule it hath kept an Epbtf.x.zo* tThef.i.lo. iCor.tf.a. ^<*. Who are Saints ? Atif. The Gift figne Tful.i6.tf.6 Dauids fcure fignes. I Vf*l.i6+6. 2 Obiett. Solut. Difference be- tween lllufios & the feelings ofthe Spirit of Adoption, 4 Ef*J+}-4' 1 IO The accepta- tions of the word faithfitH. a 2 Cor. i. b Rend. 19.1 1. C Vfai 89.57. Vfal.\9 J.& III. 7. Pro»- lo. 2. Lul^e 1938 Rom. 2. 10. Luke 1. 79. for reconciliation it felfe, Luke 1. 14 Efaj 53. 5. for the meanes of reconciliation, Ephef. 2. 14. for the lignes of reconciliation, Efay 57.1 9. Pfal.%5% for tranquilitie of confeience, /?<»». 14. 17. #- j. 2. Laftly, if is alfo taken for all that reft of confeience with- in.andSynecdochtcally it (Ignifieth all thofe bleffings fpirituaft which ei- thcrin this worldjorthat other better world wereceiue from Chrift , roge? ther with Gods fauour and grace : n either is temporall profperitie excluded, though not principally meant j and fo 1 thinlce it is taken here. The meaning being thus found : I confiderthe obferuations firft gene- rally. Firft, in that the Apoftle doth in the very Salutation fow thevfeedes of the whole Gofpell, we might learne euen in our ordinary imployments,to mind Gods glory and the faluation of others. Secondly, we may hence fee that it is law full to draw abridgements of ho- ly things , and commend them to ordinary vfe : as here thefe graces to an ordinary falutation from man to man ; andfo 1 thinke of teaching the Lords Prayer and Commandements, with other Scripture, to children or feruants, that yet vnderftand not, and that for f uch reafons as. thefe : firft , that fo they might haueoccafion much to thinke of the things are fo much and com- monly vrged .-fecondly, that if any time of extremitie fliould come, they might haue certaine feedes of^chredion and comfort, to guide andfupport them : thirdly, that their condemnation might be-moreiuft, if hauing Gr^fr- and Peacejznd other principles of Catechifme fo much in their mourhs,they ihould not get them into their hearts. ThirdIy,aqueftion may here be moued: how the Apoftlecan here in thefe words wi(h vnto them their chiefe good or felicitie, feeing thefe are not ail the graces or bleffings needfull to GUI' happineife i I might anfwere this di- uerfly. 1. Here is a Synecdoche,all arefbder flood , though not all named : orthus,thefcarethebeginningsofallgncesandblefIings : orthus, onecr two graces is worrh a world belides : or thus , thefe are chiefly ^boue others tobefought:butlaftly3itiscertainethefe cannot be had without the moft of fauing graces : as for example, true Peace cannot be had without Chrift, nor without godly Sorrow, Confeflion, Knowledge, Meekenefte, Defires, Faith, Humilitie, Loue, and the like, as men may eafily fee , if they will bee informed either by Scripture or experience. But the maineDo£?W»* which generally I obferueout of Aefe words , is this 5 that fpirituall things from God in Chrift are the beft things , and moft to be fought, and defired, andvufhed, both for our felues and others. The reafons are: 1. They ferue for the excellenteft part, (viz,, the foule) 2. They ferueforeternitie,and thefe outward thingsbut for this life: 3. Spiritual] things are giuen by God in Chrift 5 the other by God without Chrift : 4. They onely are abletofatisfie the Soule: 5. InrefpecT: of continuance; for outward things can laft but till death , but then their workes will follow rhefaithfull into the graue, yea, into heauen j and therefore much more thefe graces: 6. Spirituall things are onely proper to the Saints 5 tempo- rail things are common both to good and bad: 7. Thefe are to be had by vertue of an absolute promife ; the other but conditionally alTured: 8. Thefe are more pleafing and acceptable to God. Gods acceptation prooues them beft : hftly }fVbatJha/l tt profit *man to w'mrte the whole world, and loofcbisorvne Soule ? C t The The accepta- tions ofrhe word Pm«. Three rea(bn$ why children maybetaught the principles they vnder- ftand not. Anf. I. t. 3- 4- 5- T>oU. Spirituall things arc the beft things. Reafons. I. 2. 3. 4. 5. 6. 7> 8. 9. Math. 16. ■ i6 Vfe.l. VfeZ. Vfe.S. Grace and Peace. Chai i. 4- Math. 6. fat; 19.10 if. Per: 25, to the end. Jmes$,6, I. 1 Cor. 6. U I tide 4. 4 Heb.io. 5- i 77»j 1 . i. 6. i CV<*. 1 2 . p. The vfe is firft for the iuft reproofe of the wonderfull carelefneffe and ftrength of folly, that hath poffelfed the mod people, in the prophane ncg- left, nay, contempt of fpirituall things , with the meanes of them. Indeede, if men could be rid of Death, the Graue, Hellyend Gods Curfe 5 or if thefe things could be had without feeking, it were to fome purpofe for men to ileepe ftill and neuer wake. Many are the fleights of Sathan. Some are ftubborne, and will not regard : fome with very prejudice runne wittingly to hell: fome confellc it to be meete that the beftthings fhould be chiefe- \y fought, but forget : fome purpofe, butgiueouer, for difficulties in the be- ginning: fome no foonerridde of tcrrour, but as foone off care for the life to come. Secondly, this doctrine may be a fingular comfort to vs, if wee can finde grace and peace in our hearts, how euer it be with vsinour bodies or eftates otherwife. Thirdly, it fhould teach Parents to be more carefull to leaue grace in their Childrens hearts then treafures in their Cherts for them : and friends fhould moreendeauourtohelpe one another in the comforts of an holy fellow- (hip in the Gofpell, then in the ciuill furtherances they doe fo much engage themfeluesto. Laftly , it fhould teach vs to learne the leflon giuen by our Sauiour Chrift, Math. 6> neither to inlarge our affections to the immoderate defiresof fu perfluitiein outward things, nor yet to racke our hearts with the faithlcHe and fruitlelle care of things necetfarie This latter branch is vrged with eight or nine worthy reafons : but of thefein another place afterwards. And thus much generally. Grace] If Grace f that is, Godsfauour, and the graces fpirituall that flow from thence ) be of fo great worth and excellence • diuers things may be in- ferred by way of profitable inftruclion, for our vfe , out of f euerall Scrip- tures. Firft , if it be fo great a priuiledge to obtaine gracefrom God , wee fhould ftriue to be fuch as are within the cumpalle of the promife of grace ; efpecially, we fhould get humble and lowly hearts .- for, God '«/» fs grace vnto the humble, but reffleth the [tubbome,\\il{iiU, zndproudl'mncr. Againe, if Gods Loue, and Chrifts Grace be Iewels of fo great value, it fhould teach vs, when Grace is offered in the meanes, or any way bellowed by GodsSpi- rit, neuer to rec eiueitin vaine : fo as it fhould be tendered without effect, or kept without aduantage j but efpecially , let it euer be farre from vs, to tame the grace of god into wantonnejfe , to abufe either the promifes of Grace, or the pledges of Gods Loue, to become either bawds for perleue- rance in finne, or props to fecure and bolde prefumption. And aboue all rhings wee fhould with all watchfulnelfe take heede of wronging the Spi- rit of Grace, eytherby refifting, tempting, greening, quenching, or difjnftng it. And further; wee fhould learne by all good meanes, as conftant hea- ring, prayer, reading, conference , and meditation, to Jltrrevp the Graces aiuen vs , to labour for fpirituall^ras^/; in Grace , and to fearch fo carefully intotheeuidenceof Faith, for what weehaue, and Hope, for what wee want, asneuertogiueouerto examine ourfelues by the fignes and pro- mifes of Gods Loue, till our hearts werefetledandflabli/bedin Grace. Laflly, Gods Children fhould folace themfelues in the feeling and experimental! knowledge of Gods grace; fo as their hearts fhould neuer carry them away to make tbcmacc$unt the Cinfolations of God (mall, or to dejpife the Grace giuen them-, but rather in the middefl of all combats with temptations within, or afflictions without, to fupport their Spules with that grStious Promife, w is , that weought notonely to pray for our felues but for others. And the Apoftle, i Tim. z.i. feemes to make roure forts of prayers for others, viz,. Deprecations, Rcquefts, fntereejfionsy and Gium^ of Thankes : Deprecations are Prayers for help againft hurtfull things ; ResjUtfls are Prayers for profitable things;the word rendered Inter cejjions, is by fome taken to fignifie complaints vnto God againft fuch as wrong them,for whom we pray : orelfe, it is a morefet or fenous implo- ring of Gods aide with the vnited forces of the godly : and laitly, Gifting oj Thankes \\ands in the lauding of God for blefhngs or graces: and in the 6. of the Ephejians, and in the i of Tim. i. the Apoftle lets downe rules to bee obferued in Praier for others : in the Ephefians hee requires that they pray, I . at all times: 2. with all manner of Prayers'. 3 . in the jptrit: 4. wit h watching : 5. with perferterance : C. With fair ituallimportuvitie : and laftly , for all Saints : And tub. 1.16, Wc muft giue thankes for others. Fourc rules of triad. I. 2. 3. I Tim. 2, t. 4. lTbef.;.9. As any are more hcauen- iy minded, chcy are more frequent in praifes. Achildeof God neuer gitaes thankes but he hath caufe to pray, md contrari- wife. Fourc forts of prayers for others. Efhef.6.lt. Of Faith. Ch; Reafons to warrant pray- ing euery day. M.itk 6. 11. I Thef. j. 17, I Tim 4. %. 5- Vf*l. 141. 2. I. Diuers thines concerning Faith, noted from the co- herence. Heb.11.6. 1 Cor. 13.5. And inTimothy he requires that they pray j i.euerywbere j z .with pure hands-, 3. without wrath ; 4. without doubting. Alwates. ] To pray alwaies, is to confecrate eucry day and night to God by Prayer : and befides,to pray vpon all occafions, with lifting vp our harts vntoGodjorby vfinglhort prayers, which they haue beene wonttocall Eiaculations. Neither was it the dutic of Paulonely , to pray alwaies, that is, tokeepeafetorderof Prayers 3 but it is our dutie alfo to fet apart time euery day, euening and morning, to pray vnto God our felues, and our house- holds* Andbecaufe thefe exercifes of Religion are by the molt wholy neg- lected, and in roome of it, vile prophanenetfe ftaines mens houfes, I will herefetdownejbytheway,fomefew reafons to warrant a daily fet courfe of praying. Firft, our Sauiour Christ teacheth vs to pray for the head of the day, euery day ras God will not promife vs bread for a w eeke, a month, a yeere ; fo neither will God accept of a prayer for the nccefliticsof a weeke, month or yeere beforehand, but will haue vsto make as much confeienceto pray daily, as we haue fenfe of daily wants. Secondly, we are commanded to pray continually : now, what fenfe can be probably giuen of thefe words, if that a daily fet courfe of prayer bee not included. Thirdly, the Saints prayed euery day, anauncient pradtife fomethoufand of yeeres a goe ; Da- uid prayed feauen times aday ; and Daniellt three times a day. Let wicked and prophane people fay> what needes all this prayer ; but let vs be alfured, that as holinelTe and grace growes in any, fo are they more abundant in this worfhip of praier : the holieft men haue euer prayed molt : for though they haue not moftneede, yet they haue alwaies molt fenfe of their owne needes and others to. Fourthly, ifourfoode mull bee euery day fandified by trie exercife of the Wordand Prayer , then much more haueweeneede to fanclifie our felues, our houmolds, our callings, and our labours- by daily Prayer. -Laftly, Prayer is called Incenfeand Sacrifice. NowtheIeweshelditan<«5- bomination of deflation, if the morning and euening Sacrifice were wanting: neither do wee letfe need to feeke daily the benefits of theatronement made by the facrifice of Chrifr, and his interceflion -3 then did the Iewes : and wee are euery way as much bound, as often to profeife our faith in Christ llaine, as they did in Chrift to be flaine. And thus of the demonftratiue and vndeniable fignes of the Apoflles louc to the Colojfiansj as they are generally fet downe in this Verfe. Verfe 4. Since wee heard of your faith in Chrtfl Iefwy and y our hue towardes all Saints. Verfe 5. For the hopes fake which is laide vp for you in beautn. IN thefe words and the reft that follow to the 1 1. Verfe , hee doth particu- larly explicatethe two fignes of affection : firll,hefets downe his Thankef- giuing to Verfe 9. fecondly, he prayes, Verfe 9. to 1 2 . In the Thankefgi uing hee giues than kes for their Graces in thefe words ; fecondly, for the meanes of grace in the reft of the words to the 9. Verfe. Their Graces are three ; Faith, Loue and Hope. Of Faith ] In the handling of the Dorftrine of Faith , I confider it : Firft, in the coherence, as it Hands in the Text: Secondly , as it is initfelfeapart from that which went before or comes after. From the generall conlidera tion of the Coherence I obfer ue, Firlt , that wee can neuer be reconciled to God, or attaine thechitfe good without Faith , Without Faith it u impoffible to pleafe God. Therefore it is good for vs to proue our felues , whether we bee in theFaitbtand to know whether Chrifl be in vs except we bereprobates. Secondly, VerZ OfFaitb. Secondly, this Faith is not naturall : wee are not borne beleeuers, wee are all concluded vnderftnne, and kept vnder the Law, and/but vp to Faith afterwards to be renealcd x. It is the work? of god ; yea, of the power of God Y : It is. the gift of God * : All men hauc not Faith * : It muft begotten with much firming b. As not by nature, io not by naturall meanes : and therfore we muft feeke for bet- ter grounds, then J haue beenealwaiet thus : neitherwill it auailetheetofhew thy education, ciuilitie, morall vertues, outward holineffe, &c. Thirdly, whatfoeuer we gaine by the word of God, if wee gaincnot Faith 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 necellarie. Laftly ,though Nature deny ftrength to bearcor power to giue this grace, yet there is power in the word of God preached, to beget euen Faith as well as other Grace? : Faith commeth by hearing, &c, Rom, i'o.i-j. and Cjal. 3. 2. 5. he iaiih,They receiued the Spirit , by the hearing of Faith preached, &c, Heare, and your foultjbaU line. EJay 5 5. 4. Thus much of the Dodrines frojm the Coherence. That the nature of this grace mayappeare, the feuerall acceptations of the word, the forts, obie&s, parts and degrees of it muft beconlidered. Faith is in Scriptures diuerfly taken : fometimesitisgiuen to G o d, andfignifi- eth his faithfulnefte in his promifes, as Rem. 3. 3 . Shall their vnbeltefe make the faith ef God of none ejfett. And when it isgiuentoman,itistakenrFirft,fbr Fidelities it is a vertue in thefecond Table, Mat. 23.23. Secondly, fome- tirnesitis taken for the Doftrine of Faith, Rom, iz. 6. According to the Ana- logic of Faith. Thirdly, fometim'cs iot Profejfton of Religion • thus Elimas is charged to haue laboured to turne the Deputie from the Faith, Alls 13. 8 Fourthly, fometimes for Chriji himfelfe , byzLMftenymie, who is both the obieft and caufe of Faith G4/.3.25. Fiftly, for Knowledge only : thus the Pi- nets arefaidto beleeue James z, Sixtly, for thcgift ofworktng Miracles: If J had all Faith , fo as 1 ' could remoue mount awes^o-c. 1 Corin. 1 3. g . LaftJy , for that grace by -which f elicit ie and the thiefe goodie applied ,• and thus it is called the faith of Gods E lefty Tit. 1. 2. and by Diuines, iuflifying Faith. Secondly, there ate diuers forts of Faith : 1 will not fpeake of Faith gene- rail or fp rciall, infufed,or acquired, formed and vnformed, but leaue them to thetroublefomeSchoole-menjonelyl reftinthevfuall diftribution which ha.h ground in Scripture: thus Faith is Hifioricall3 Temporary , of ^Miracles-, and tnftifyinp . • * Firft, Ht/loricaS Faith is tobeleeue the docTrine of the word of G o d to be true : and therein is fupernaturall ; and difFereth from all humane know, ledge whatfoeuer j neither is it inthepower of Nature alone to perfwade men that the Scriptures are Gods word,furtherthen the remnants of Gods former image doe giue a glimpfe of it, and is cleared by the fririt of general! il- lumination. This Hiftor ica!l Faith doth both vnderftand the DocTrine, and giue aitenf that it is true , yet doth not iuftifie : and therefore their cafe is fo much the more fearefull, that haue not fo much as their ignorance any way redrafted, nor gotten fo much as any knowledge by the Word of God. Secondly Temporary Faith goeth yet further : for, fuch as haue that Faith doenot onely get knowledge,and yeeld affent to thetruth, but alfo^rofefTe the truth with fome earneftnetfe, not flicking at it, to giue their names in fome more fpeciall manner then others, to a refpeftof Religion ; yea, they reioyce inwardly in the doctrine of the Word: and laftly; bring forth -fome kinde of fruit, and amend fome faults, onely becaufe the Word of GOD would haue them fo to doe. Therefore is this Faith vnprofitable , becaufe they x G*l 3.22.13 y 1 Tbef. 1. Ii. Z Epbef.x.8. azTbef.f.i, b 1 Tim. 6. ix. yxpw.10.17. Gal.1*. f. £.P.MJ4- The accepta- tions of the word Fait />. The forts of Faith. HiGoricall Faith. Temporary Faith. lulft 2.1 1. Heb.6.4.1. — *4 Faith of Mi- racks. Iuftifying Faith. The obiefts of Faith, Of Faith. TbePamof Faith. Faith in the minde. Chap. i. they neuer had the particular atfurance of Gods fauour in fbrgiuenes of fins , nor will bee brought to diflikc , much Ietleto humble their lbulesfor tbofe fpeciall. finnes wherein theyhauc tran/gre(Ted, butnourifh fome one particu- lar prefumptuous finne or finnes , which raigning in them doth wholly en- grofte and take vp that inward worfliip which is due to God onely. And this is the Faith of our better fort of people. Thirdly, Faith of Miracles was that Faith by which many in the Primitiue Church were able to worke Miracles, and was of two forts : eyther Faith to heale, or Faith to be healed : this Faith may bee in fuch as are reprobates, as LsMatth.7. fome fliall fay , Haue voee not cafi out Deuils by thy name ? to whom Chrift (hallanfwer, Depart,! k»°w you not. fourthly, but that Faith in theenioyingof which is comfort for euer- more is ifftifying Faitht The nature of this Faith will appeare if wee con- fider •• The Obie&s *} The Partr Sofif. The Degrees 3 Firft, of the ObieSs : this Faith may be perceiued by that which it carri- eth the minde vnto, and from which it leeketh the comfort of the chiefe good: and thus theobietfis three-fold. The Merits ofChrifi. The PromifesofGod, The Trouidence of God. So that, wouldeft thou trie rhy Faith f confider then what it is that thou makeft thy refuge, and the foundation of thy comforr. What is it that thou mod laboured after ? is it the afturancc of Gods fauour , by the application of Chrift i is itthediftind applying of fuch and fuch promifes of life in Scripture ? doft thou Hue by thy Faith in the courie of life ? if fo,thou haft met with the right Faith, without Chrift it is not poflible to attainethe chiefe good, neyther is it enough to beleeue that Chrift dyed for finners,&c. vn- lefte we labour in the day of Our vifitation, for the certaine and particular ap- prehenfion of the efflcacie and merit of Chrifts righteoufneife, for the parti- cular afturancc of Gods fauour in remitting fuch and fuch our tranfgrefli- ons. And becaufe it is not eafie at all times to difcerne by the working of the Spiritof Adoption, the imputation of righteoufnellefrom Chrift, therefore hath the Lord difcu (Ted the cafes of confeience fo comfortably in Scripture, that if men examine themfelues before the conditions of Godspromifes,they may finde in diuers of them the cleare determining of their eftate. Here may bee iuftly taxed the groiTeouer-fightand fecuritie of many , (otherw ife the deare Seruants of God ) that are no better acquainted with the premifes of /ifovpon the crath of which depends their happinelfe, and both prefent and future comfort. Audlaftly , by the fameFaith, whereby the iuft are faued , by the fclfe fame they Jiue in the courfeof life in this world : the ground of his Faith for his preferuation,is the prouideoce of his God, whiles themen ofthis world wonderfully pleafe themfelues in facrificing to their nets, afcri- bing in their aftettions, the ftay of their maintenance, vnto their labour, friends, inheritance, &c. Secondly, thatthe nature ofthis Faith may yet bee further opened, the Parts offt muft beconfidered. Fait his eyther in the minde, or in the heart j and by the change of both it may be difcerned. Jn the minde it ftiewe* it felfein two things : Know/edge, Iud^ement. There is fomething in the very illumination of the Vndcrftandingof the Saints, which is of the nam j e of Faith. Hence it is that the Prophet Ifay faith of Chrift, By his knowledge he pjaHiufiife many : that ist make iuft. Judgement Vcr. 4. OfFakb. Judgement is either of truth or of goodneffe . Judgement of trmh-, is, when we giue glory fo farre forth to the way of life, and the meancs of Reconciliation , that our hearts be:ng conuinccd, our vnderftandings doe clcarely refolue, th.it this is the way to bee happie , and no other." Judgement ofgoodnejfe, is, when we doe not oncly beleeue the Doclriue of happinetfetobetrueasbeforejbuttQ be the onely good tidings our hearts can reft vpon. Faith) as it (he wes it felfe in the heart, (lands in three things. Defires. Fiduce »r Confidence. Perfoafton, or Apprehenfion and application. \t may not be ditrembled, that there are in the world many definitions or defcriptions of Faith, fuch as doe not comprehend in them that only thing which is the chiefe ftay of thoufandi of the deare Seruants of God $ and that is, Defires, which may not be denied to be of the naturQof Faith, I expreffe my meaning thus: that when a man or woman is io farre exercifed in the fpirituall fcekingof 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 potfe/Iion, fo that by the Spirit and Prumifes of God h e might be allured, that the fins of his former life, or fuch as prefently doe burthen his Soule, wereforgiuen him $andrhathee might beleeue that God were now become his Godin Chrilh 1 would not doubr to pronouncethatthispeifon ( thus prifing re- miilion of finnes at this rate , that hee would fell all to buy this Pearle J did vndoubredJ) beleeue, nor onely becaufe it isa truth ( though aParadoxe) that the Defire to beleeue h> Faith : but alfo becaufe our SauiourChrift doth not doubttoamrmethatrhey are bletfed that hunger and thirfi after right e- ouf»eJJe, becaufe they fia/l be fattsfi'.d. And, to him that is a thirfi , J will gtue to drinke of the water of life freely. And Dauid doubteth not to hy}The Lord hea- reth the defires of his poore. Fiduce, or Confidence in the heart,is a part of Faith , and fhewes it felfe in this, when theSoulerefieth vpon Chrift, and the P/omifesof God , as the Gn\y ground of all that happinetfe whichhe muft euer get vnto himfelfe. Perjwafion, or an apprehending application is the lalf thing in Faith , and that in the beginnings of Faith is more in the power«of the Spirit then in the fenfe and feeling of the confeience; yet herein it appeares, that though the Soule be toft with many temptations , and feares , and terrors , yet more or /etIe,one time or other, they are m uch refreshed with a fweet ioy arifmg they know not how, from the very perfwafion, that they belong to God in and for Chrift. So that if wee would try ourFaith,we muft examine what Knowledge we haue gotten,what 1 udgement of the way of life, what Defires wee haue of re- miflio n of finnes, how our hearts are fetled, and what it is that fupports vs. - There are two Degrees of Faith, a treake Faith, zx\& afirong Faith :&weaks Faith is defcribed before, for all the former parts of faith* are found in the weakeft Faith that is: a fir ong Faith hath in h a certaine and full a durance of Gods fauourin remifiion of finnes, fo as doubts and fearesare (Tilled and oucr-come ; and fuch was the Faith of Abraham, commended R o w.41 8. 1 9. 20.2 1. and this faith may be attained vnto by all forts of the feruants J&God, if they liue and may vfe the benefit of the ordinances of God $ yetagrolle fault in the definition ofFaith,as it is made by man> ,muft be carefully fiiun- ned, and that is, that they make theC-enu*,xo be a full afliirance v\ hich is one- ly proper to a firongFaith and is nor vfually found in the weake Faith, and yet thacFaith is fuch as doth iuftih'e for the prefenr, and will faue for cuer- D And Faith in the heart. DcGre to be- leeue isof the natvrc of Faith,. Tfal. 10. 17. The Degrees. _ z6 The Benefit come by faith. I. What Faith delmerethys fro mi. Juhn 12.46. Ifayi J. 8. 2 Ms 1 j. 9. iTim. I- 9. 4 ■'■'•» j. 19. JLfhcf. z. 1. rofc» j.i^. 1. 7»'M. 13. Of Faith. Chap. 1. And that we may be affe&ed with an holy defire after this necetfary grace, two things are further to be considered ♦ I The Benefits men might hane by Faith. % ThtwofuHefiateofthofethatwantit. The Benefits may be ordered into flue rankes. 1 What Faith deliuereth vs from. 2 What it preferues vs agatnfi , 3 What the weakffi Faith getteth. 4 What we might get if we labour eh for a greater growth in Faith. 5 How it fits vsfor he aiien. For the firft : Faith doth deliuer vs ; FirftjfromthcdarkcneireandblindnefTeweeliuedin before ; whofoeuer heleetiethinmee fhallnot abide in darkeneffe. Wee no fooner by Faith talk of the Bread of life, but thevaile of ignorance , which naturally couereth all flejh, is torneand rent, as the Prophet Ifay fheweth notably, Ifay. 2 5. 8 Secondly, it deliuersvs from thofewofulleuills, which as fo manyab- hominations,doe defile both the Vnderftanding and Affections : Faith pu- rifieth the heart. No wonder though men bee continually furcharged with euill thoughts, and mofi vile affections, and Strange euills within, feeing wee are fo hardly gotten to fet about the earned labour after fpirituall applicati- on of the.merits and righteoufnede of Chrift, which righteoufneife neuer can be imputed by Faith,but grace is infufed by the Spirit of Sancliflcation at the fame time. Neither is there any more clearer tcflimonie of the want ofiuftifyingFaith.thenthe continuall preuailing of euill thoughts and af- fections. Thirdly, it deliuersvs from the Law, notoncly from the Ceremoniall I^w, and other btggerly Rudiments , but alfo from the MorallLawin two ^Pngs onely ; firft, from the Curfe of it , which is wholy taken away by the ^riputationof Chrifts Paflion :fecondly,fromthe/?^«?«rofit ;fothat,asit is commanded in the Goipell, it may* not exaft of Beleeuers an impoffibk perfection, but onely zOgEuangelicaflznd acceptedvprightnes : wee are not now vnder the Law, but vndef grace , as the Apoftle fhewes in the Epiflle to the* Romanes and galathians at large. And hence it is that the fame Apoftle faith, that the Law is not gmenvnto a righteous man, but vnto the lawlejfe and difobe- dient, meaning that fo long as we continue in our naturall eflate , fo long we haue this, as one part of our miferies, that wee are liable tothecurfesand impoflible exactions of the mod righteous Law , but from the timethat we r:e effectually called, and gathered vnto Christ, wee are not vnder the J. aw in thefe two refpe&s, which is an admirable mercy. Fourthly, Faith deliuersvs from the power of the fir ft death, being by Namrediadi»finnesandtreJpajfes,hauJngno more feufc of the things that belong vnto the Kingdome of Chtift, then a dead man in nature hath of the benefits of life. By the power of Faith eternal! lifeis begunne here , which is called while we Hue here,the life ofGrace^nd after death is (tiled by the name of the life of Glory. Laftly, it deliuers men from eternall deftruction , for Whofoeuer beleeueth in him, /ball not perifh. Thifof the firfl fort of benefits. Secondly, Faith hath a power toprefeme vs, and, that in three things. Firft, it preferues from many fearef ull fpirituall difeafes in the foule.hcnce ; commeth that Metaphoricall fpeech of beingfoundor whole tor healthful! m the ^faith. Hence, that he faith, Wee follow Faith vnto the conferuation of the Soule. Heb. 1 o. 3 9. Secondly, Vcr. 4. Of Faith. Secondly, it preferues vs againft the vfe of ill meanes' : for , He that belee- ueth m.dgth not baft. Herein is a fpeciall trial! of Faith , and is a worthy te- fiimonic of yprightnclfe, when men can fo reft vpon God, that they will not be entangled with rhofe profits that either the time makes vnfeafonable, as the Sabbath, or the meanes make finfull, as deceipt, lying, &c. but can chear- fully beleeue, that the fame God that now tries him with the occalions of profitin fuch time and rnanner,can giuehim as much profit at alawfull time, and by lawfull meanes. It is mod difficult for an vnfanclified mindetofor- bearc either time or meanes when profit and pleafure intife. Laftly, how miferable is our life here many times in refpecl of the temp- tations with which Sathan doth fire vs? Now if there were in vsconfeiona- ble refpecl of certaine application of Gods fauour, there is a fecret power in Faith, as a Sheild, not onely to keepe off, but extinguiih the fiery darts of the Dwell. And the true realon why our life is continually afifaulted, and why the world lieth vanquished vnder a thoufand miferies, is onely be- caufe men doe not labour for a particular aiTurance of Go d s loue in Chrift, which being once had j wee ihould foone fee an happy vittorieo- usrthcWorldy Hellj and Death, in refpecl of the beginnings of many hea ucnly contentments. In the third place we are to confider the benefits which the weakeft Faith obtaineth : and they are efpecially fixe. Firil, it iufttfies and giues vs a portion in the moft meritorious intercefiion of Chrift at the right hand of God ; it is no fooner had but ic makes the Cm. neriuft before God : this is euery where proued. Secondly , it gathereth men into the famtlie of Abraham,znd that as Sonnes: yea, theleaft Faith makes a man blejfed with fait hfnll Abraham, fothac if Abrahams cafe were happy, then is euery Childe of God Co. Thirdly, it makes men not onely the Sonnes of Abraham , but the Somes of God alfo by Adoption. As many as receitted him , to them heegaue power to bee the Sonnes of God, etten to them that beleeue in his name. Fourthly, by Faith the Sonne of God, by an iuutterable prefence, doth dwell in the hearts of the Sonnes of men. Ephef. 3 . 1 <>♦ Fifr!y,thcmcane{tFaith,thatis a true Faith, doth euer come attended with many holy Graces : and therefore to difpute of Faith , is to dtfpute of Temperance, Righteouftsefe, <&c. uffisx^. 25. Laffly, Faith accordingto the meafure of it, is the foundation of all the hope that makes men happy :thereloreit is called the ground of the things whtch are hoped for, and the emdence ofthinos not feene. Fourthly, if men would labour for the increafe of Faith, and oncegeta certaintie concerning Gods fauour, they might euioy many bleffings more then they doe, euen in this life. Firft,it might be vnto vs according to our faith : what greater indulgence can be dafircd from God i Secondly, men might line by their Faith t that is, they might haue from their Faith continually arguments both of comfort and direclion, euen in their carriage about the things of this life. Thirdly ,we might haue the fenfe of peace with God, accetfe vnto Grace, wherein we might (land, and be filled with ioy in the hope of the glory of God to be rcttealedtf ea,to bemadeableto hold vp thrir heads,& reioice in *ifiiEt"u>*s,&ct Fourthly, there is a power in Faith to put fuch life into the facred Scrip- tures, that they would bQzb\tto make vs wife, eftentofalaation, Fiftly, how hard a thing it is for the Creature to haue accede vnto the Creator with any boldnelie or confidence, the lamentable experience of the world fhewes ;infomuch that the Apoftle faith,wee are naturally without God D 1 *7 2 Etbtf.f.i$. in 2 Gal. 3.7.9. I»h» i, 12, 4. 5. -4tts 24. ^%. 6. Hel>, II. 1, I. M.-uh.y.zy. t. Meb. 2. j. 3. 4. J. 4- iTV/w.j.'iy. 5- ■ 1 ■■•>«>• OfFaitb. Ch; Epbefa.U. 6. i Iohn 5.4. 7' Rom. X. IS. 8. Het.11.33.j4- 9. He&.ii:tJ. 19. II. 5. Anf. Themiferics of fuchas hauc not faith. 1»w. J- ?• 2. Marke6.6. Ai4th. 13. 58. p-I. intheworid, able to minde any thing, and to efFccl any thing but God. But now this which is vnpoflible to Nature , is become poflibleto faith ; as the Apoftle fhewes , Ephef. 3 . 1 ft. And how vnfpeakeable a mercy it is to haue a comfortable communion with God, and eafie acceiTe for our prayers, the Saints may conceiue but not vtter. Sixth/, by Faith wee might be able to otter come the world ; fo as wee might eafily contemne the glory of earthly things, the Millions of euill examples and icandalls, the thoufands of temptations , allurements, diflwafiues, lets, and impediments, which the world cafteth in our way , and with which wee are ofren'entangled, infnared, and many times moft fliamefully vanquished, to the difhonour of God and our Religion: the wounding of our Profeflion and our Confciencesj&c. If men had that power of Faith which the ordi nances of God were able to giue; how might theyaftonifh Epicures, Papifts and Atheifts, which now differ little from them ? Seuenthly, Faith would eucn make our friendfliip and mutuall focietiea thoufand times more comfortable then now it is , as the A p o s t l e inti- mates, "Rom. l.ii. Eightly, by Faith wee might worke righteoufneffe , and attaineto innocen- cie of life, wee might receiue the Promtfes , with all thofe fweet comforts con- tained in them,which are matters of as great wonder, as tofnbdae Ktngdomes, to (top the mouthes of Lyons , (yr. Ninthly ,Faith wouldmake vs tOcontemne thfpleafttrestfjinne,at\d account afflitlion with Gods people better then perfection ofpleafnre for a fcafon, as it is ob- feruedin Mofes, Hebr. 1 1. whereas now euery bafe delight ;is sble tocapti- uate our affections, and we haue fcarfe Strength to (land againft one temp- tation. Tenthly, Faith by continuance in the Word of God, would make vs free, eueuGods (pir$tttallfree-men , fo as wee fhould clearely feethatnonaturall Prentife or Bond flaue could finde fo much eafe and benefit by his releafe,as we might by Faith. ' Laftly, we might haue the cleare apprehenficn of the remiflion of all our finnes part, as is manifeft, Rom. ^.zs.Atls 10.43. onelyforfinnestocome, God giues no acquittance before there bee a debt, and the difcharge fucdout. And as Faith furniftieth , or would furnifli men with thefe wonderfull be- nefits in this life, fo it prouideth an afXurance of an immortall inheritanct'va hcaucn for all eternitie, as thefe places (hew, Ac~ltiG.\%,lobn 6.47. i.Pet.1.9. z.Thef i.iq. with many other. Thus much of the benefits by Faith. ObieSi. Oh, but what if men doenot beleeue ? <4»/.Firft, I might anfwere that it is yet a comforr,that though thoufands negleft Faith,yet the tr vnbclteje cannot makethe faith of God of none eff ell : though thewhole world contemne the do&rine of Faith, and pleafethemfelues in their fpirituall fecuritie , yet God knowes how to (hew mercy to his feruants that defire to beleeue in him andfeare before him. Secondly, I read in S. Marke that Christ mamailed at their vnbehefe ; and iuftly: they were afFeftcd with his doctrine, it was confirmed by mira- cles, and yet they beleeuednot:wemiferablemen area wonderment to God, Chrift.and Angels, and an aftoniftunent to Heauen and Earth for our incre- dible incredulity. Thirdly,! read in S. Afathew,thit hee didntt grtatworkesthere for their vn- beliefefake* Surely we are iuftly debarred the benefit and comfort of many of the workes of God, which might difcoucr the glory of his goodnelfe to vs, onely becaufe of our vnbeliefe. Fourthly, | Ver. 4. OfFaith. Fourthly, if the lewes wereotf of for their vnbelicfe, being natttra/i branches, and fuch as God had realbn to fauour as much as any people vnder the Sunne, how fearefull then is the cafe of many of vs, that can haue no other (landing then by Faith* Fiftly, Nothing is pure to thtvnbeleetting. Sixtly, If we beleeue not we cannot be eflablifbed. Seuenthly, if men refufe to beleeue when they haue the meanes of, Faith, their fentence is already gone out, He that beleeueth not is condemned already. Hightly , It is a matter of eafe and profit, andpleafure, toliueiniinne, efpccially fome (innes : but what is it to die in them I Except thatyee beleeue that I am hee,yeefball die myourfmnes. Ninthly, confider the contrary to the benefits before 5 if we get not faith, we abide in darkenclfe, we are vnder the rigour and curfeof the Law'5fubiecl to the dominion of heart pollutions, dead in finne, full of" fpiritualldifeafes, hairing to euill meanes, pierced through with fierce temptations, wicked in Gods account, not iuftified , neither the Seede of ^Abraham nor of G o d, without Chrirt, without hope of immortall bliile, without peace with God, comfort in afflictions, without Grace, without communion with God. The Scriptures (while we are in this eftate) are hut as 1 dead Letter, weeare eafily ouercome of the World, vneonlf ant in friendfhip , without the Co- uenantof Promife, entangled with euery pleafure and baite, andasBcnd flaues , abiding in the guilt and power of finnes pad. La(Yly,how fearefuil are thofe threatnings, Mark* 16. \C, Retttl.n. 8 Heb. 3. it. There remaine yet foure things to bcconfidered : 1 The Incouragements to beleeue. X The Lets of Faith. 3 How Faith may be knowne. 4 Howfarre fhort the Faith of the common Prptejlant it. For the firfl : we haue many incouragements to beleeue : Firft,becaufeweehaueaSauiour > in refpeft of merit > bothinfufFering and dying,ableto deliuer vsjhis Redemptinn being bothpreciotu and plentifn/1. Secondly, hee is ready to make Interceffion for vs , at the right hand of God, when we fet our felues in any meafure to feeke Gods fauour. Thirdly, wee haue certaine and fure ordinances , vnto w hich if wee feeke we may finde. Fourthly, what greater ioy to AngelJsor Saints, then the comming home of the loft Sheepe? none greater in the houfe of the Father, then the Pro digall Sonne returned. Fiftly,thereisno difficulty fo great either in refpeft of finne, or the meaner &c. but it hath beene ouercome by cuery one of the Saints , to (hew that we may be cured and get Faith. Sixtly, God maketh a generall Proclamation without exception of any in particular that will beleeue, but he may befaued. Seauenthly, Chrill himfelfe mod gracioufly inuites men. C^irtf. Oh, but he doth not call mee. Anfw. Hecals all, therefore he ex- cepteth not thee : but leaft men (heuld encourage them felues in finfulnes.he addeth a limitation, ARthat are -weary and heauy laden. If we can oncefindc that finne is the greateft burthen that euer our ioules bare, and that once wee couldcometobewtfdrjof them, we might haue comfor tin Chrift. ObicU. Oh, but if Iftiouldtakethatcourfe, I (hould lead a dumpifli and Melancholy life. Anf. Itis a falfe imputation caft vpon Religion and Chrift, forthepromifeis, IwiHeafe yon. ■ObttU. Oh , but to exercifc fuch a communion with God and Chrift, D } requires 29 4. 5. Titus 1. 1 j. 6. 7. folwt.iS. 8. Iohn 8.' 24. The incou- ragements to beleeue. I. 3- 6. £farf<.l. Iohn 3. \6. 7. AUf.ii.1%. 59. jo. Ksuel. 3.18. Iohn j. it. Obieft. Solttt. Obitfl. . Saint. Obteft. , -^ 50 Solut. obun. 3. SolHt. 8. llohn j. a j, 9 i.C»r. y.»« The !ct$ ef Faith. Lets in the Mimfter. K±m. 10. Lets in the People. Lukf 14.16. Obiett. Solut. OfFaith. Chap. 1. requires fo many graces that I can neuer get them. Anf. Leant of mee , that I am lowly and me eke ; as if he fhould fay, Gctthisonegracevvhichlmy felfe haue laboured iR5 and thou maid continue in the cafe and comfort once had from Chrift without interruption. If men full thinke this improbable, he wils them to put it to triall, and they fliould ccrtainely finder^/? to their Settles. ObieU. Ohjbuttobethusyoakedisamoftirkefome and impoffiblefer- ukude Anf. This he rejects as molt falfe.and faithj/fcr/yM^f is eafie, and my burthen light t both in refpect of the power of the meanes, and the fecret com. forts of God, able to fupport the Soule. FJghtly, we are commanded to beleeue , and therefore it is a heauy finne todifobey. Ninthly, God doth befeech men to be reconciled. Wonder at this admira- ble Clemencie in our God. Nay, then'perifh and that iuftly, if fo great and infinite goodnellc cannot perfwade. Thefe things fhould the rather af- feit,ifweconfiderwhoitis,thatprocIaimeth, inuiteth, commandeth, be- feecheth 5 namely, God who is able to doe it, and fpeakes out of his Nature. If a couetous man fliould offer vs any great kindneile, wee might doubt of performance, becaufe it is comrade to his nature 5 but it is not fo with our God, his name is gracious, and his nature is to be faithfull in performance where he hath beene true in offer or promifing. Thusmuch of incouragements. The hindcrances of Faith follow to be considered of. The lew of Faith are fometimes in the Minifter, fometimes in the People. Minifters are guilty of the want of Faith in their Hearers : Firft, when they teach not at all, beczuk Faith cannot be had without hearing. Secondly, if wze teach not Faith, and that plainely j if they intend not thechiefeft part of their labours toinforme men in the doctrine of Faith ( vnder which is contained the whple doctrine of the Sinners conuerfion with his God ) though they informe manners both for Pietie and Rightcoufnefle, and bufie themfelucs in other contemplatiue Diuini tie, yet haue they not anfwe- red their Calling, but are wofull hinderances of Faith in the hearers. Secondly, in the People Faith is letted three wayes : 1 By errors in their lodgements, 2 By corrupt affections in the Heart. 3 By certatne things that befall their Conuerfation. There are hue efpeciall Errors , with any of which whofocuer is infected Faith is letted. Firft, whenmenthinketheyareboundto follow their Callings, and to mind their worldly imployments ; and therfore cannot fpend the time about thinking of Sermons,&c. OurSauiour,£w£? 14. 16. in the Parable,fliowes, that though men giue Heauen faire words , yet they take not a courfe to get it : but what lets them ? Is it Whoredome, Drunkennes, Idolatry, M urther, breach of Sabbath, &c. No fuch matter, but onely the abufe of law full pro- fit and pleasures. What more lawfull then a Farme i what more honourable of all plcafures then Marriage ? onely obferue that the voluptuous perfon faith flatly, He cannot come : and the worldly man, / p ray you haue me excufed. Obtett, Oh, but I confetfe, it.wet e a great fault to leauc minding heauen- Iy things, togetfuperfluityand more thenneedes, as Farme vpon Farme. But I want necelTaries, if I hadbucfufflcicnt my minde fhould not bee fo taken vp,&c. Anf. OurSauiourfhewes that this is no fufficient excufe, by bringing in the man that had bought his hueyoake of Oxen, then which what could be more ncedfull , feeing bee could not follow his Husbandrie without Oxen? Secondly, Vcr. 4. Of Faith. Secondly, a fccond Error letting Faith, is a clofc opinion of mcriti which ftjckcs faftin oar nature. Thirdly, Faith is hindered , when the minde is fore-flailed with an opini- on, that an outward feruing of God will ferue to bring them neere enough to God. If they heare Seruice and Sermons,and receiue the Sacraments &c. they haue donefo much a9 they thinke is enough. Fourthly, many therefore neuer labour to get Faith , becaufethey thinke itisimpoflibleto take any fuchcourfe, that they fhould get any allurance of the remiflion of their finnes in this life, or if it be poflible for others , yet it is not for them. Laftly, others thinkeitpoflibletobehad, and it is good to beehumbled fo farre as to feeke it withteares and prayers ; and they thinke they doe well that will not giueouer, till they haue comfort that way , but yet they thinke all this adoe vnnecelfary, and that they may be faued without it. Inthe Heart Faith is letted fiue wayes. Fir 0, when men nourifii the fecret euills of their hearts , both in thoughts and affeftions,and make not confeienceto rcpentfor them. An euill heart isalwaiesanvnfaithfullhcart; therefore men are exhorted to take heede of being hardened through the deceitfulnejfe ofjlnne. Secondly, Wor Mines is a great let of Faith, when men fuffer their thoughts and atfeclions to be continually taken vp with minding of things here be- low, though they cannot be charged with any great couetoufnetle. Thirdly, there is in mens affeftions an vnmUingneffe to part with worldly pleafures and delights, and they ate loath to Joofe their credit with their car- nallfriends, which they fay they muft doe if they take this courfe. Fourthly jthe world is full oi common hope and preemption of Gods mercy : men fay , God is mercifull , when they haue neither comfort from the Pro- mifesofGod,nor ground of aiTurance, norwitneiTe of thefpirit of adoption. Fiftly, Faith is letted , and men are kept from vfing the meanestoget Faith , and to feeke God while hee may be found , onely through a feare leaft if they fliould examine themfelues, and fearch whether they had a true faith or nor, they Oiould finde they had none , and then they (houldbe troubled, and driuen into Melancholy defpaire, &C Laftly, there are fome things in mens carriage which greatly let and hin- der Faith. Firft, a prophane contempt of the nerd of God, either men will not heare, or but by (tarts, or they attend not, or not apply it to themfelues, or not me- ditate of the docTrine afterwards , or not labour for the power of itinpra- aife,&c. Secondly tt he example of the multitude hinders much1, efpecially the ex- ample of wife men and great men in the worldb. Thirdly,fome when they go about the duties of mortification and Faith, they arc turned offbefore they get Faith 5 either becaufe they finde hard- nelfeof heart, or are ouer-charged with temptations or doubts of audience and acceptance, and that God will neuer looke after fuch broken defires,&c. or elfe becaufe they haue not comfort prefently , they grow defperate and fay they (hall haue none at all, or elfe are vanquiflied with thoughts of A theifmc inieded, which many times preuailes fo ftrongly , -that they can hardly bee recoueredagaineto any care to labour for Faith, till either bitter croiles or feare of Death or Hell awaken them. Lafrly, flofenejfe is a great caufe of want of Faith , when people will not difcouer their doubts and feares, efpecially to their Paftors being wife and mercifull, and yet know not what to doe, and cannot get information from publike hearing. Here may be taken vp a iuft complaint of the ftrangenetfe D 4 betweene 31 2. 3- V(*l. jo. zfo 1. Lets in the heart, Heb. j. iz. Ij. Lets in con- uerfation. I. 2. b /o/»»7.4J. to 50. 3. / 3* Vfet. The figrwt of Faith. d Malb.-^.j. jttti 1 5. 9. The defeSs of the com- mon Prote- ctants Faith. Obfcr. 1. Grace will be heard of, and obferuedjiiit be true Grace- OfFaitb. Chap. 1. betwecnechcShepheardsand theFJockes : the one thinking hee hath done enough if he preach to them, and theother if they hearc him. There remaines two Vfes of this Doctrine of Faith. Firft, feeing there are diuers forts of Faith, and that many benefits may be had by a true Faith, and feeing that on theother fide, there are wofull ef- fects of the want of Faith, &c. It fhould teach vs to try whether weehaue Faith or no : and that this may be knowne, wemuft vnderftand ; Firft, that before Faith can be wrought, the heart mud bee mollified by affliclions.by the continuall dropping of the word of God, by theknow- ledgc of our miferie, by Legall feare, or laftly, by terrors from God. Secondly, before Faith can appeare, Repentance will ihew it felfe,and that especially in two things : Firft in godly Sorrow for finne paft. Secondly, in the change of the thoughts, affections and life. Asfor godly Sorrow,it may not be decied,butthatit may be without ter- rours in fome , but neuer fo eafie in any , but thefe three things are true : 1 . That they grieue becaufe they cannot grieue. 2 . They hate their fpcciall finnes. 3 . They reforme both inwardly and outwardly. Thirdly, Faith,after the fofrningof theheart and Repentance , fliewes it felfe in fixe things: Fir ft,in an honourable opinion ready to beheue all the word of god, though it makeneuer fo muchagainft our pleafure or profit. Se- condly, by the Combate betweenc the flefh and fpirit. Thirdly , by the boly Defires after remiffion of finnes, and holinefleof life, witnefted by conftant Prayers, and diligent Vfe of the roeanes. Fourthlyjby a fixed Refofotion, re. pofedvpon the way ofGod, though they finde not comfort prefently. Fift- ly, bytheforfakingoftheworld, and pleafures of finne c. Laftly, by the purging outof the euills of thethoughts and affections d. As for Ioy, Peace, ThankefulneiTe, Admiration, Loue, and defire to conuert others, &c. they belong to Faith growne, not foapparantly to Faith begunne. Laftly, here might iuftly be taxed the defects and wants that are found in the common Proteftanr. The Faith of the Proteftant at large, is faulrie: Firft, becaufe hee knowes no timecf fpirituall birth , and yet he can tell to a day when he was borne in nature. Secondly,they fceke not vnto the meanes fpirituall to get Faith. Thirdly ,they reft in other things in ftead of Faiih, as Knowledge,Hope,&c.FourthIy, their Faithis commonly either Hiftoricall or Temporarie; for either it is enough to beleeue that Chrift died for Tin- ners, or elfeif they beleeue the Articles of the Crecdetobetrue, and bee no Papifls, but found in the matter of Iuftification, andreceiuethe Sacrament, efpecially when they are licke, all is well, or if they beleeue the word of God to be true,or efpecially if they can be willing to heare Sermons, &C Fiftly , they regard not Gods promifes to apply them , nor to liue by Faith , they hold both to be abfurd. Sixth/, they want the judgement that Diuines call the iudgement ef goodneffe. Laftly, they doe not bcleeuethac application is of the nature of Faith. Heard of.] In that their graces are heard of, and by fcuerall relation the fanaeof them 1 is fpread, foure things may be obferued. 1 It is hard to haue any fauing grace, but it will bee pcrceiucd and obfer- ued, and that for diuers caufes : Firft, Grace cannot be without fruit externall, and by their fruit e jee /ball kttow them. Secondly, God doth not ordinarily giue fauing Grace, but it is gotten in or after fome great affliction. A man may get much generallknowledge,and goefarre in a temporary Faith, without any great painc or pcrplexitic, but thepainesof trauaile do vfually accompany the birth of any fauing Grace. Neither Vcri.4« W t heard of your bath. Ney ther is there any {uch hearkening after a childe borne in nature, as there is after an arrlided confcience now ready to bee deliuered of any cternall Grace. Thirdly, Grace cannot be receiued but it workes a great change and alte- ration of difpofition and praftifc, of affe<5tion and carriage, it will worke an alteration generall, inward and outward. Now all this ftirre in reforming is lyablc to obferuation. Fourthly, the Diuell vfually lieth (till whiles men pleafe themfelueswith the effects of Hifloricad and Temporary Faith, becaufe they feed prefumption; but fo foone as lufttfying Faith is got in the lead meafure , and workes by pu- rifying both the heart and life from beloued finnes (though it worke neuer fo weakely ) hebeftirres himfelfe and his agents by carnall counfell , tempta- tions, reprochesj (landers, difficulties} and a thoufand deuifes , to make this birth painfull, and if it were poflible, abortwe : the Flelh boyles , the Diuell darts fire by injection, the World hatefully purfues and wonders at the fud- daine reftraint and retyring, if Men runne not into the fame exceffe of riot. Hee that reflraineth himfelfe fiom euifl maketh himfelfe a prey. Laftly, the Graces ofGod are like Lampes on ahillinadarkenight, and like finning Pearles, and therefore cannot be hid. I^isjfjrft, for confutation of their refolution that will ferueGod, but it mull be fecretly $ they will be llncere , but they like not to doe it fo as euery body may note them; they will goe to heauen, butforeafe, it mud bee in a fether-bed, and for clofenelfeitmuftbe out of their Clofets : thefe men meane to (kale their paifages 5 and thefe kinde of people commonly thinke, that the true caufe why others are fo talked of, is, their indifcretion, and rafhandneedletfethruitingout of themfelucs into obferuation ; but in the whole bufinelTe they deceiue tbemfelues : for it is not poflible to befriends with God and the World ; to haue God, his Word , People , and Spirit, to witnelfe to v?, and to haue the World to praife and applaud vs. A nd for In- dtfcrcthny it is a prejudice let fall by the Diuell, and taken vp by carnall men without confidering that reproachfull obferuation hath beene the lot of the wifeft and holieftSaints that euerliued 5 yea the portion of the Prince of the Saints. Secondly, it may be an eipeciall comfort to all the Seruants of God, that finde their names encountred with ftrange reports , and the World fo- daioely bent againfl: them round about (when yet many times they rather finde purpofes then praft ifes of Grace ) I fay , they may gather comforts di- uerfly : firft, it is the portion of all Gods people: fecondly , it is a figncthey are now no more carnall perfons j for, if they were of the world , the JVorld would not thiu hate hit owne : thirdly, their praifes are with the Saints , and as now they tafte of the cup of their affliction , fo they (hall reape the incom- parable priuiledges of their communion. A Quem'on in the fecond place may be propounded: and that is how their Faith can be heard of? feeing it is an inward Grace , how it can fo outwardly be knownef Anfw. Faith in it felfe hidden and fecret, doth in people conuer- ted,makcitfelfeknownebycertainedemonftratiuee(FecT-sofit, as by Con- feffion in time of perfecution, when the defence of the truth in any part of it is required 5 by conftant Pr *,$%* I Cor t. j-8. I T»'w.6.l8, 1$ Spitituall mercie. Societic. Of Low. Chap. i. of our faith and hopt#yas alfo of our loueto God $ and laftly, the manner of our arTeftionw*. for what wee loue other. For naturall afleftion hath his natural! rewards :Laftly,thcdoftrineof loue is a comfort twowaies, firft, if thou beginneto louc Gods children, it is a comfortable figne thou art not without loue to Godj and faith in Cbrift : fecondly , it is a comfort againft flandcrs,reproches,and moleftations from wicked men ; thou haft as much creditwith them as God : if they loued God , they would loue thee. It is a great comfort when a mans enemies be enemies to Religion , finceririe, and holincife of life. Thus farreoflouc in generall} In particular I propound foure things to be further confidered: fir(t,the nature of this grace : fecondly, the rea!ons to perfwade vs to the confcionablc exercife of it 5 thirdly , the helps to fur- ther vs : and laftly , what detc&s are in the loue the world commonly boafteth of. For the firft, that the Natureof this facrcd grace may bee the better con- cciued,two things would be weighed ; firft, what things ought to be found in our loue j fecondly, in what manner loue is to be expreifed. And for the former of thefe two, true Ghriftian loue hath in it thefe feuen graces or duties: &i\\,Vprightneffe\n our owne things, both in refoediof 'Right and Truth : fecondly, Peaceablcnes in the quiet order of our conuer- fation: thirdly, Curtejie inn ecdefull and loulng complements : fourthly, Tendemes in the things that befall others, fo as wee can rcioyce for them as for our felues : fiftly, Liberalise : fixtly , Society : feuenthly , Clemencie .« Con- cerning thefe three lalt duties or branches of Loue, it will bee expedient to addc fomething for further explication of them. Dberalitie is required, and it ftandeth of two mainc branches ; firft, Hofpi- ta/itte,andthenthcrp»rkes of mercy, blofph&litk is required in thefe places, Rem. it. 13. i.Tww.}.*. i. Pa. 4. y,Heb. 13.2. Butthisdutie ftandsnot in the entertainment of drunkards, and vicious perfons , or in keeping open houfc for gaming and fuch lewd fportsand diforders, or in feafting of car- nall men : for this is fo farrefrom being the praifeof great men, as it is a moft fliamefull abufe, and one of the crying finnes of a Land , able to pull dou ne the curie of God vponfuchhoufes,andfuch houfe-keeping ; but Holpitali- tie (iznds in the kinde entertainment of Grangers that are in want, Heb. 1 3 . z. andinwclcommingofthepoore, that are in diftrelfes : and laftly, in the friendly, and Chrillian, andmutuall exercife of Loue, in inuiting of Gods children to our houles or tables. Workes of mercy are the fecond branch , and thofe are required of vs as the needful! duties of our Loue: and thefe workes are either in temporall things, and fo are Almcfdeedesjor in fpirituall things. Louemuftftiewit felfe in Almef-deedes, that is, in dtftributtng to the neceffittes of the Saints : in re- lieningthofe that areimpouertfied and fallen into decay, by fitting or lending, though they (hould not bepaideagaine, vpon thehopc of a reward inhea- uen; and this to be done both to our power and without compulfion , for that will Pnew the naturalnejfe of our Lone. Thus being ready to distribute and commumcate}men may lay vp injforejor themfelues a good foundation againft the time tc ame : and that that is well giuen will be a greater helpe in time of need, then that that is fparcd and kept. There are workes of mercy alfo in fpirituall companion oucr thefoules of men : and thus the poore may be mctcifull to the rich, towtt, in labouring to winnethemto religion and linceritie,inpraying,admonition,incoarage- ments,and fuch like nccdrull duties .-and thefe arc the beft workes of mercy that we can doe for others, whom we loue or pittic. Thus of Liberality, another thing required vnto the exercife of Chriftian Louc, Ver.4. Of Loue. 37 I .'Pet- z: 17. l{.em: 12: »i. Vhillp: I . J. Vbil.i.i. 2. Genef.i 3.1S. K?>». 14. I j. I Cor. Loue, is Societie : 1 1 is not enough to wifh well to the Saints , or falute them kindeIy,or relieuethem according to their occasions, but we muftconuerfc louingly and daily with them,make them our delight, company with them, and in all t hemutuall duties offellowfoip m the Gofpellto folacethem , and our felues with them: This is that that Peter requires, when hee chargeth that we fhould lone brothclyfellowfhip .- wc fhould not Hue like Stoikes, without all fociety $ nor like prophane men, in wicked fociety , but wee mould both in- tertaine a brotherly fellowfhip, that is, fociety with the brethren , and loue it r 00. This was their praife in the primitiue times ; that they continuedin the A- poflles doilrine, and mfellorvfbip and breakingof bread andprayers, making con- science, afwell of Chriftian fociety , as of hearing , praying, andreceiuing the Sacraments. The holy Apoftle Saint PaulblelTeth God for the Pbtlippians, that they didnotonelymakeconfcienceof receiuing the Gofpell, but alfo of fellow- fhip in the Gofpeil, and that from the very firft beginning 6 f their entrance in- to Religion. This was the comfort of their loue , and feliowfhippe of the Spirit. Thelaft dune of loue is Clemencie , and this ftands in the right framing of our felues in refpe&of others: and vnto the pradiie of clemencie, diuers thing1; are required of vs. Fir(r,tocouer the faults of others Lone coptereth the multitude of f.nnes -. Secondly, to auoyde the occalions of Ihrringthe infirmities at others. And heere we are bound toforbeareour libeitie in indifferent things, rather than we fhould offend our brother: If thy brother be grieued for thy meat e ,nowiralke[i thou not charitably .- It is to be obferued, that he faith, thy brother : for it mat- ters not for the cauel Is and reproaches of idolatrous and fuperftitious per- rons that neuer regarded the fincerity of the Gofpell: Thirdly, to take things in the beft part, Loue beheueth all things, it hopeth allthmgi : Fourthly, in out anger both to be fliort ( Let not theSmnego downe vpon your wrath ) and al- io to be more grieued for their finne with whom weeaaangricthen kindled againft their persons 5 as it is faid of our Sauiour , Hee^ looked roundabout vp- oa themangerly, mourning for the hardneffe of their hearts : Fiftlv, to appeafe the anger of others ; and that either by foft anfrveres ;*or by parting with our owne right 5 or by ouercommiug euillwith goodnejfe. Laftly, clemency ftands in the forgiuing oftrefpafTes done againfl: vs 5 Be tender hearted^ forgiuing one another ', euen as Cjodfor Chrift bisfa^f forgaueyou : So that vnto Chriftian loue,isrequifite a peacsable,curteousand tender car- riage, hofpiralitie and a Iiberall diflributing to their wants , both in tempo- rail and fpirituall things, a couering of their faults, auoiding of occafions offcnndall,alouingcompofingof our felues in matters of wrong, and a dai'v and cheerefullairociation with them. Thusfarreof the gratious branches of Chriftian Loue. Now the man ner how wee fhould loue Gods children, is to bee confidered : firft in gene- rall, we fhould loue then asourfelues : and therefore in all our dealings to doe ai wee would bee done by : wee are to loue man in meafure , viz, as our felues, but God aboue meafure. But to confidcr of the manner of our loue more fpecially, the particulars may bee referred to the foure heades mentioned 1 Pet. t. % t. Firft, wee muft loue brotherly ^tim. is, notasweloueourbeafls, orasweeloueftrangers, or as wee loue our enemies, but as wee would loue our deareft naturall brother, with all tendernelle and na*uralneile of our af- fe<5Hon : .Secondly, wee muft loue without faming , without hypocriiic : and 1 aMwmfm this is explicated to bee not in word and tongue , but in deedes and inthetruth: | ^om.ix.9 not onely, truely, for it cannot bee a true loue vnlefte it arife from a hoi) agreement in the truth : Thirdly, it mutt beewith a pure heart , and then E we 3i 1 j.- 7. 4 Marfy J.' I. 'Pro: 1 5.-i. I Cor: 6, 7. Cen: 13.8:6. \"K:ii:zi. £/>/*/} 4/31. Math: 19: iq. Foure things in the manner of our loue. iVet.i.zz. 1 Iehn 7. li. }8 Tbil. I. 5. I Corinth.^ 2 1 . I Cor. 1 j .4.5. 1 Crfr.l3.tf. I Corinth. 13,7. a J>ro». 3.48. birfce/.i.ig. c He6. tf. 10. d iftr. 9.I7. c Galat. J. I j. iTbtJJal.j.it. Motiucj. Mi*//. 24. From exam. pie. 1 Jo/;. 4.9.10. II. iV«*. I 7»/n 3.16. From Com- mandemcnt. 0/ Lo«e. Ch; wclouewith a pure heart, rlrft, when our affection is grounded vpon know- ledge and iudgement ;fecondly, when it is cxprelfed in a Spirit of meckeneire: Thirdly, when it is free from wrath or aptnelfe to be offended , from enuie, from pride, and fwelling and boafting, from felfe loue, when men feeke not their owne things, and from euiSfuJpittons : Fourthly , when it is exercifed in holy things, foas no affection can make vs reioyce in the wickednetie of them we loue : Fifrly, when it is manifefted in longfuffering , and allfujfering, when we beleeue \ all things, and hope all things. Laflly,wcemuftloue//*/. 4. 1.4. lloknj. 14. Zfffc. 1. 14. zT'ef.j.io.n lTbtj^al.4.16 Math 14. 3. ihhn^. 17. 4- From the mi- feric of fuch as louc not Gods chil- dren. llthn 3,1 J. Zph*f,}. 17. Mfhtf. 4. I*. 5. Ephtf.4. Of Lorn. Chi p. 1. Chrifis difciples : Thirdly, *&«■ wmk*V bloweth where it lifietb : And , that which it borne oftheflefb isfiejh : and therefore great M afters in Ifraell and Teachers of other men may be ignorant of regeneration 5 yet thereby may weekjtow that we are borne ofCjod,anddoerightly know God,ifwetoue one another. Fourthly, if wee would fcke God to finde him 5 behold, If wee go to the Eafi, hee is not there : ifto the IVefi, yet wee cannot fere erne him, if to the North where he worketh^yet wee cannot fee him : he will hide himfelfe in the Southland we cannot behold him : How much more is the way of God in the heart of man vnfearchable i And yet though noman hathfeene Godat any time-}i( we hue one another, God dwelleth in vs. Fiftly, the ele&ion of man before time, is like a bottomleire gulfc, and the making of man blamelejje and holy in heauen is a dreadfull mylterie , and yet thofe two glorious branches , whereof thone fprowts foorth euen beyond time, and tnother reacheth vp to heauen, nay into heauen -, are both iaftned vpon this ftocke of loue in refpecT: of one way and manner of comming to know them. To conclude, Saluation it felfe, euen our owne faluation isknowneby the loue to the brethren, as is cleare 1. John 3. 14. and in diuers other places of that Epiftle. h^Hly pthe day of the Lord is a terrible day, a day of trouble and heauines : the fir on? heartedmanfhaU then cr'te bitterly : then the heauens being on firefiatl bee dijfoluedandpajfe away with a nojfe , and, the elements {ball melt with heate ; the Lord himfelfe fballdejcend from heauen with a fbowt , and with the voice of the Archange&s, and with the trumpet of God : then /ball all the kindreds of the earth mourne, and they fhall fee the Son of man come in the cloudes of heauen with power and great glory. And who fliall be able to ftand in that great and fearef ull day? euen all fuch as hauefinifhed their courfein the loue of God and his chil- dren 5 as certainely as we now finde loue in our hearts, fofurely (hall we haue boldneffe in the day ofiudgement. The fourth Motiucmay betaken from the miferable Rate of fuch as finde not in thcmfelues the loue of Gods children; Firft, it is a palpable ligne they abidefiillindarknefejznd vnder the bondage of the firft death : and in dan- ger of the fecond death. Sccondly,a man can neucr enter into the kingdome of Heauen without it jforcucrymancanfay , a murthercr fliall not be faued (lb continuing: ) Now it is certaine, God hates a man that loues not his children afwell as hee doth murtherers 5 he that losteth not hit brother , is a man- flayer , and wee know that no man- flayer can inherit eternaU life. Thirdly, till we loue Gods children, wecanneuer know what the length, breadth and depth of the loue of god and Chrifl is to vs. God ftiewes not his loue to vs till we (hew our loue to the Saints; Laftly, for want of loue in the heart, and the duties of loue in conuerfation,the mylHcall body of Chrifl: is excee- dingly hindered from growing,both in the beauty and glory which other- wife would be found in the Church of Chrift. Laftly, to incite vs yet more to the exercife of loue, I propound three places of Scripture more. The fir ft place is, £/>&<£ 4. 1 2. to 17. where may beobferued 4. things, gotten by a holy vnion with the members of Chrift and Chriftian focietie and afTeftion. It furthers our gatheringinto the body 1 It is an exceeding great helpe in the beginning of our effeftuall vocation : Secondly , it furthers our edificationin the building, and fits vs for our roome among the Saints. God- ly focicty dothframevs and fquarevs, andmany waies fit vs forourplace in this building : Thirdly, louing aflfedrion to the members of Chrift and mutuall fociety doth much profit vs, in refpecl: of our growth in the body : and that Ver. 4- Of Low* 1 4 that till we become perfeil men, and attainetothe age of thefulnejfe ofChrtft : Fourthly,thisholyloueisagreat fence to the iudgement againft falfeand deceitfull doctrine : he is not eafily carried with euerj rvinde ofdotlrine , nor vnfetled with the vaine deceits of men , that can foUaw the truth , and the meanes thereof in a fetled and well grounded hue to Gods children. But on the other fide, how eafily are fuch men deluded and throwne off from thdrpurpofesandcomfbrtsthatdidneuerioynethemfelues to Gods chil- dren? The fecond placeis, 1. Peter 4.7. 8. where the Apoftle exhorteth to fobrie- tie in the vfe of the profits and delights of the world in meates and drinkes , riches, recreations and apparell , and.withall tofpendtheirtimehereinfpi- rituall duties, efpecially Prayer 3 watching thereunto, both to obferueall occaiions and opportunities to pray, as alfo noting the mercies of God wee findc in prayer, with our owne corruptions in the manner, and the glo- rious fucceife of praier, inpreuailingwithGod: But aboue all things , hee wills them to haueferuent hue : and yeeldeth two reafons or motiues j firft, the end of all things is at hand : and therefore it is beft louing and making much of thofe , that after the diiTolution (hall be great heires of heauen and earth : fecondly, Lone couereth the multitude of ~(inneSy ithideth the blemifhesofour natures , and fitteth vs for the comforts of Society. Notwithstanding the infirmities accompany euen the Saints while they are in this vale of miferie. The third placeis, 2 Pet. 1. 7. &c. where he largely perfwadeth men to get holy graces into their hearts,and to exprelle holy duties in their liues : among thefe, as chiefe,he inftanceth in brotherly kindnes and hue ; to this end he brin- gcth diuers reafons : firft, it will fet our knowledge aworke; which elfe would be)dleandv>tfruitfull$ and where (hould we vnloade our felues of the fruits of knowledge, which men get in Gods houfe , better then in the houfesof the people of God: fecondly, he that hath not thefe things, is blindc-, or if he haue fight and wit enough for this world, yet he is purre-blinde ? fo as hee can fee nothmgthat is farre ojf{zs eternall things are ) but onely things neere, fuch as are carnall things: the want of loue to Gods people is a palpable figne of a pur-blind carnall man : thirdly, the want of loue , and the other graces there named, is a figne of zjpirituall Lethargie , euen that a man is fallen in- to zforgetfulnejfe of the purgingofhis oldfnnes , that is, it is a figne that a man Jiethvnder the guilt and filth of all his former finnes, and neuer feelesthe weight of them, or confiders the danger of them : Fourthly, Loue, with the fruits of it, doe make our calling and eletlion (ure : Fiftly, louing fociety and brotherly kindnes h a great meanes of perfeuerance , if ye doe thefe things jee Jhall neuer fall : L aft Iy , by this meanes an entrance {ball bee mintftred vnto vs a- bundantly, into the cucr lading kingdome of our Lord leftu Chrift ; both becaufe it mightily furthereth faith and hope : As alfo,becaufe by thefe meanes eternall life is begun on earth .inrefpeel: of communion both with God & the Saints. Thus farre of the Motiues 5 Helps follow. Thefe helpes are fuch as ferue. both for the begetting & nourifhing of a holy loue,toand with Gods people. There are eight things that are great furtherances of holy life. Firft, the confcionable hearing of the word of God, for in Gods houfe* doth the Lord fire the heart and holy affections, and teach the right orde- ring of them. How came thofe Celoffims by their loue to the Saints, noo- therwife but by hearing the word of truth , which difcouered vnto them who were Gods children, and did daily fence them againft the fcornes and re- proches which the world laded them withall. Secondly, we mud get faith and hope as the coherence fhewes:for till wee be foundly humbled to feeke Gods fauour,and find our hearts potfetled with E 3 the f«"/*ij. 16% Vtrft%. 1, y.va*u£o)y. 3- Ferfe 9. 4 6 Verfe 10. Verfc 11. The Hclp«j. ». kuivf 4* I Per. I. II. I Tim. i. 5. t Tim. 1. 7, zTim. x.i 3. Het. 10. 14. Note. 1 He&.io.a;. The oefefti of the com- mon Prote- ftants lone. Of Loue. Chai the care for and hope of a better life, we cannot receiue Gods children aright into our hearts : B ut no man was euer truely touched in confidence, and had vnfained defires of remiffion ofhis finnes : Neither did euer a man icrioud y fecke 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 themeafure, that as we grow in faiih and hope, fo we fhould grow in loue and in the comforts of Gods fauour . Thirdly, would we loue brotherly, without faining, and feruently j then we mult gctourfoules purtfied, through the flint, inobejing ike truth, t, we mult make confeience of the duties o£ mortification (as of fo many purges)to clenie Our thoughts and affections, of dwelling and raigning lulls and euills : for (e- cret fins intertained and delighted in within the affections and thoughts do exceedingly poyfon affection both to God and man ; this is that the Apoftle meaneth where he faith, Loue mufi come out ofapure heart. Fourthly, we mudjiirre vp the(pirit of hue. The fpirit of God is a fpirit of loue, and we mull flirre it vp by nourifliing the motions of the fame, putting courfesor waies of expreffing loue into our mindes $and by prayer,medita- tion,orany other meanesthat may inflame our hearts to a holy affection. Fiftly, it profiteth much hereunto to get and keepe in our minds3a/>y vnioo with God. Thefe men that boaft fo much of their charitie neuer made confeience of feeking the alluranceof Gods fauourin Chrift, neither euer trauailed vnder the burthen of their finnes, fo as to feekeforgiuenelfe as the true bleirednelfe. Thirdly, the common Proteflant is exceedingly to blame in the very maine duties of Loue 5 no tendernelle of heart, no true Hofpitalitie, andfor mercy to the poore the olde complaints may be taken vp, There is no mercie in the Land '.^Mercifull men arc tak?n away. Wee may now adaies waite for fome Samaritane to come and proue himfelfe a neighbour : and for focietie and fellow ffa'p in the Gofpell with Gods people , it will neuer finke into the vn- derftanding of thefe carnall men, that that is any way expedient : and final- ly, in all the branches of Clemency before exprelfed, where is the man that makes confeience of them. ? Andforthelaft,itiseafiIyauouched, that the Loue that is found in the mod men , is neither brotherly nor without grolfefayning and hypocrifie, norproceedeihitfromaheartinany meafure purified j and laftly , it isfo farre from being feruent, that it is Hone colde. Thus of Lone. Verfe. S* For the Hopes fake which is laid vp for • jouin Heatten. TN thefe words is mentioned the third Grace, for which the Apofllegiues Ithankes, and that is Hope. Hope Hofea'd,. Ef*y 57 I. . I. 44 a Dent, 2.8.H. Maih.i6. 16. bCen. 49. 2f. C J»f4(t. J. 2. #•11. II. Doftrinej from Cohe- rence. Obferuat. 1. One Grace crowneth an- other. Obferuat. 2. Obferuat. 3 , Epbef. 1.1Z. Euery carnall man is an Hy- poente. Per r/;e Hopes f ah* Chap. 1 I £fyt>* is here taken both for the thing hoped for, viz. the glory of heauen, as alio the Grace by which it is apprehended, but efpecially the latter. Heauen is diuerfly accepted in Scripture, fometimes it fignifietfl the ayre*j fometimes it fignificth the whole vpper world thatcompaifeth the earth b 5 fometimes for the Kingdome of Grace and the meanes thereof c i butmoft vfually for the place of the bleiled, and the glory thereof 5 and fo it is taken here. Hope, as it is hereconfidered by the Apo(tle,lookes two waves : firft, by relation to, and coherence with Faith and Loue, [for the Hopes fake: ] fecond- ly,by a fullafpeft vpon the obieft of it,which is intimated in the Metaphore [ laiavp ] and expreifed in the word [ Heartens. ] Firft, o£Hope, as it is to be confidered in the Coherence. There is an admirable Wifedome and M ercy of God, in the very maner ofdifpenfmgofhis Graces; for hee makes one Grace crowne another , and become a recompence and reward to another : as here for Hopes fake Gods Children breake through the difficulties of Faith, and the impediments and difcouragementsof Loue. When God fees how many waies the heart of man is befec in the fpirituall combat, about the getting and exercife of thofe two Graces, hee is pleafed by his word and fpirit to trumpet out vi&orie by (hewing the glory of heauen, and to fet on the Crowne of Hope , as the allured pledge of full and finall vidorie : it is Hope that pluckes vp the heart of man to a confiant defire of vnion with God by Faith, and of com- munion with man by Loue. And the true reafon why fo many men vtterly neglecl: the care to get a iuflifying Faith , and an inflamed affection to Gods Children, is,becaufethcy haueno tafte of the comforts of the euidenceof a better life by Hope. SecondIy,Faith and Hope are two diftincT: things: Faith beleeues the Pro- mife to be true, with particular application of the Promife to ones felfe ; and Hope waites for the accomplifhment of it : Faith vfually is imployed about reconciliation and a godly life $ Hope for the mod part, is taken vp with the retyred and affectionate contemplation of the glory of Heauen , thecom- ming of Chrift, the refurreclion of the body , and temporall bleffings , and deliuerance, as they are fhadowes and types of the laft and great faluation. Thirdly, Hope is no more naturall then Faith and Loue: the carnall man is without Hope in the world : not that wicked men are cleane without all pro- feffion of Hope; for,few men are fo vile but they profelfe and ftoutly auouch their hope in Godjbutthis Hopeis vaine,emptie , without euidencc orpro- mife, fuch as can neuer profit them : and therefore in the eight of lob hee faith, that the Hypocrites Hope /halt per tfahis confidence alfofhdlbe cut offhand his truftfball be as the houfe of a Spider. It is to be obferued , that he calls wicked men ( euen all carnall and vnconuerted people ) Hypocrites , and that fitly, for euery Sinner is an Hypocrite in fbme degree $ and if there werenothing elfetoproueit,their very Hope and willfuil Confidence in the mercies of God, without all warrant from the Word, or teftimonie of Gods Spirit, or their owneConfcience, would vndoubtedly proue it : and for the vanitie of their hope it is fitly expreffed in the comparifon of the Spiders webbe. The filly Spider with many dayes labour weaues her felfe a webbe,in appea- rance able euery way abundantly to couer her , andfitherturne, but at the endoftheweeke,theMaidewithaBefomefweepes alldowne. Thispoy- fonfullSpider is euery vnregenerate man or woman, this webbe is their Hope, in theframing of which they daily bufie themfelues, and in the co- uerturc of which they vainely repofe themfelues } but when any Seruant comes out of the Lords armie to fweepe with the Befome of Iudgement or Death, the whole building of thefe imaginarie hopes come fodainely and totally Ver. 5. For the Hopes [ah. totally downe. In the 11. of /<>£andthe2o.tw/i?itisfaid, The eyes of the wicked fiallfaile, and their refuge Jballperijb^andtheir hope/ball beforrow of mind : In which words the holy Ghoft (hewes that the time (hall come, whenthofe vaine hopes (hall be driuen out of the foules of the wicked , and in ftead thereofthey fliallbefilled eitherwith defperate forrowes on earth , or with eternall forrowes in hell. What hope hath the hypocrite when bee hath heaped vp riches, tf God take away his foule ? lob 27. 8. Noting that tf carnall men (againe called Hypocrites ) will not forgoe their fond preemptions while they liue, yet by too late experience they (hall findethem vaine when Death comes. Obiett. But then they meane to pray God to forgiue them, andhopeby their repentance then to finde mercy for their foules. Sol. In the 9. verfe it is anfwered thus ; Will Godheare his eric when trouble comes vpon him f JQuefi. But will not Godheare mens prayers in the troublefome timeof death? Anf. Not the prayers at that time made by fuch men : for they are Hypocrites, hauingvpon them but the names of God and godlinede, and vVill neuer in linceritiejwvy vnto God at all times , neither in their death doe they pray vnto God beczu^e they delight in the Almighty - and therefore hee (hewes Verfe 1 o. that feeing they delight not in God and godlinede, and will not pray at all times ;thatis,as well in health as (ickneile,in profperity as in aduerlitie, while they might yet finne , as well as when they can (inne no longer : therefore their hope of mercy in death (hall faile them. Quefl. But if true Hope be not natural!, what is the difference betweene the Hope of the faithful!, and this common Hope , that fo ordinarily goeth vp and downe the world vnder the colours of it, or how may wee try our felucs whether wehaue a right Hope or no ? zAnf. The true Hope is de- fcribed in feuerall Scriptures, by diuers properties; which are no whereto be found in carnall men. Fir ft, the true Hope layes fall hold vpon the merits of Iefus Chrift ORely, and ftriuesconftantly to be eflablijhed and afured. But the common Hope is neuer emptied of carnall confidence and preemption , that God loues them for fome good things or parts that are in thein ; neither doth it brooke a(Turance,for with one breath carnall people are afluredly confident of Gods mercy 2 and encounter the Doclrine of infallible atfurance. Secondly, true Hope makes a man morehumble, but the common Hope makes men more wilfull and obftinate again ft God and his Ordinances. Thirdly, true Hope makes a man cheerefull vnder all forts of CroiIes,by vertue of the very reafons grounded vpon Hope ; but the common Hope of it felfe will notyeeld a mans heart fupportagainftanyCroife. Fourthly , the faithfull man can fuffer for his Hope, but a wicked man can (hew no chaine vnlelle it be for his finne. Fiftly , true Hope refts vpon Gods promife, though neuer fo vnlikely to be performed by outward and ordinary meanes ; but wicked men with their common Hope are perhaps able to beleeue they (hall liue well fo long as they fee and feelemeanes, but without meanes they are without Hope. Sixtly true Hope will acknowledge as well as hriow ; buc the common Hope cannot abide profeftion of Religion , it is enough there be a good heart to God. Seauenthly, trueHopeisinduftriousinthevfe of all meanes to come to the end hoped; but the common Hope is Angularly floathfull, it boa fts of a fufficiencie of knowledge,and yet neglects the fincere vfe of all Gods Ordi- nances 5 it affirmes deepely of going to heauen and yet cannot tell of one tearefor finne, nor one houretruelyfpent in mortification : but truftthouin the Lord, and doe good. Laftly, Obiecl. Solut. Obiecl. Solution, Anf. I. Thefignes( properties^ ci ue I / 46 8 Tfal. 7l.U. Doflr.t, Dcft.z. Don.$. \2&. For the Hopes /ah. Chap. Laftly, thetrue Hopefeekcs Gods prefence, and ftriues in fcnccto drawe neeretoGodjbutthecommonHopeis then at beftreft when the heart is furtheft off from the care, defire, or fence of Gods prefence , either in Gods boufe or abroad. The fourth thing that I obferue from the Coherencc,concerning Hope,is the worth of the Grace. It is one of the three golden abiliments to adorne aChriflianfoule : and this I note the rather becaufe it fhould moue vs to vfe carefully and conftantly all the meanes that feme to breed or increafe true Hope in vs, and to get by prayer and praft ife all thofe'thingi that caule Hope. And that we may get and increafe our Hope, wee mud labour for, Fir ft, true grace, I. Thef. 1.1$. Secondly , fatting Knowledge , Tfal. 9. 1 o. and 78. 7. Thitdly9Experience , Rom. 5,4. Fourthly, Patience and comfort of the Scriptures, Rom. I 5.4. Viftly, the ioyes of the holy Ghofi , and peace of (^onfeience in beUeuingJtom. 1 5. 1 3 . Smiy&boue ««7,and for all rhefc, the Spirit of Revelati- on, Ephef. 1. 1 8. Seauenthly, the often meditation of Gods Promifes. Thus ot.Hope, as it is confidered in relation to Faith and Lone. Which is laidt vp for joutn Heauen. ] InthefewordsHopeisdefcribedin theobie&ofit. Laidvp ] ( viz ) by God in his fecret Coffers, as a moft worthy Iewell.this Metaphoregiues occafion to obferue three Doctrines. Firft, that Grace and Glory are a mans beft treafures, and therefore wee fhould labour for them more then any thing elfe, and if we haue a comfor- table euidence of them, to be contented though we want other things. Secondly, that Hope is no common Grace , in that amongftmany faire vertues which are common to wicked men, hee locketh vp this Grace or Hope as a fpeciall Iewell hee intends to keepe onely for his owne Children. Thirdly, that the euidence and grace of Gods Children be in Gods kee- ping, and laid vp fafe in heauen, and therefore cannot be loft 5 and beiides, when they die, there is of theirs in heauen before they come. Heauen ] Here I obferue two things. Firft, that there is a Heauen for the Saints after this life :theDo&rineof Heauen is onely proper to Religion} Naturehath but a darke glimpfe ofim- mortalitie, or any being after this life, and is full of ftronger Obieclions then Anfweres : and as any are more lewd in life , they are more fencelefTe of immortalitie- But concerning the eftateof theblelfed in heauen, Nature 'swholy ignorant, yea, the do&rine hereof is lo diuine, that Religion c felfe dotn not fully purtray it out in this world to any , yet as any are more holyitismoredifcerned. Theconfideration of heauen may vrge vs to ma- ny duties in generall : if euer wee would haue heauen when wee die, wee mult get holinelfe both imputed or infufed while wee liue h. Weemuftbee fureweebeof GodsFamilie1, and that we are borne againek. In particu- lar, we fhould therefore acquaint our felues with theLawes and CWyfteries of Gods kingdome l : and if we may come by the meanes to be effectually in- flru&ed in the way to Heauen, we fhould account of this Pearle , and rather then loofe it, fell all webaue to buy it m. And wee fhould aboue all things la- hour for the meate that perifheth not, but endures to euerlafiing life n ; in as much as in the Minifterie of the word is many times found the Key*s that openvn- tovs the Kingdome of heauen0. Andinasmuch as riches may prooue a lin- gular hinderance, we fhculd take warning , and fee to it that they do not in- tanglevsP.And becaufe in Heauen areeurtreafures,we fhould kxour ajfeHions there q, and prepare for our change and departure r. Giuing allowance to nofinne,nonottheleaft f .-conflantlyprofefling and coxfrjjing Chrtfi before men ; that he may not denie vs in that day tt Yea , w b ere God meanes to bef low heauen, he beflo wes heauenly qualities en men in this life , they zttpocre in (birit : Ver. 5. ^Heauen. 47 a Math. f.3. xMat Ii. Ii y^W4t. 18.2. zA/4My.34. * M.itb.f. 44. £»^. 14. 17. Note. zHeb. ii. 13. i»A. II 20. ^13,31. Dotlr.i. fpirit* .-they are eager after beauen and the things thereof x : they arc tike Children, void of earthly car king and diftretiefulJ cares x : they aremercifu/l*: they /. II. 1 j. 2. - 48 Ofctt. Solttt. Obiecl. Solution, Obieft. Solttt. ObieSi Solut. Obiecl. Solut. Heauen. Chi p. i fountaincof all wifedome : and therefore it is a vaineperfwafionforany cbilde of God to thinke by any difcretion , wholy to ftiil the clamours and hates of wicked men. And thofc men are grotfely decciued and preiudiced that thinke'the true caufe of the troubles of Gods children is their owne indifcretion. Obiecl. Itisftrangetheyftiouldhatevsfo ; wee neuer did them wrong. Sol.Vcrf.ll. AUtheje things mil they doe vnto you for my names fake : itisnot your euill doing y butyourholy profeflion of the Name of Chrift , which is named vpon you, that they hate. Qui ft. B ut how comes it they fhould dare to be fo prefumptuous and fo palpably malicious i Anf. It is becaufe they haue not knownt my Father,ver.zi. their ignorance of the Maieftie and luftice of God is the caufe of it. Obiecl. If it be of ignorance,it may be eafily pardoned them. Sol.Ver.iz. If I had not come andjpokenvnto them., they Jhould haue hadnoJinne,but wow there is no cloakefor their finne 5 that is, if Chrift by the preaching of the Word had not difcouered their iinnes,and fet bcrbrethem the way of godlineile , then it had beenenofuch grieuousand monftrous finne, butinasmuchasmany men doe lie in wilfull ignorance, and will not be informed of the vilenetle of their courfe ; therefore, before God, of all finners, they are without colour or excufe. Obiett. But may they not haue good hearts to God though they do thus intemperatelyandvniuftlyrrraligneandabufe the Preachers and Children of God ?Sol. Verf. z 3. He that hateth Chrift in his Mini tiers and members hateth the Father alfo, and cannot haue a good heart to God. ObieEi. But it may be that Chrift and Chrifti3ns are hated the morefe- curely by wicked worldlings, becaufe they fee nothing but their bafenelle and humiliation. Sol.ferf* 24. If I had not done workes among them which none other did,&c. By which words our Sauiour (hewes that no workesof God for, by, or amongft Gods Scruants , can be fo great teftimonies of the vn- doubted certaintie of the goodneile and holineife of their caufe ; but wicked men will ftill,againft all right, hate them. And therefore wee mould fo informe our felues by this and other Scriptures ( verf. z 5. ) as to fet downe our reft, that in the world we mu ft haue troubles, and in Chrift andheauen peace, and therefore lay vp hope in our hearts, as God hath locked vpour treafuresin Heauen- Thus oiHofe. Thus alfo of the Grace for which he giues thankes. Whereof jee haue heard before by the Word of truth which is the Gofpeft. Verf. 6. Which it come vnto you, euen as it is vnto all the world, and is fruit- full as i t is alfo amongyo/i,fiom the day thatyee heard and truly kpew the grace of God. IN thefe words, with thofe that follow to the ninth Verfe , is contained the fecond part of the Thankelgiuing(f *-c. ) his praife to God for their meanes of Grace. Thc„«an«is.ithcr^^tf7.80r' . The principall meanes is the Word, and this is defcribed by fix things: Firft, by the ordinance in w hich it was mod effeduall, viz. Hearing. Second- ly, by the property which was moft eminent in the working of it, vtz,. Truth. Thirdly, by the kinde of Word,w*.f&r Gefpell. Fourthly,by theprouidepce of God in planting it amongft them, is come vnto yen. Fiftly, by the fubiecT: perfons vpon whom it wroueht,7o»(tbe Colofpans)andthe whole world.$'m\y by thcefiicudc, It tsfruttfullfrom the day. Thus for the order of the words. From Ver.6. Wherafye haue beard, From the generall I obferue, out of all the words, two things. Firft, that Nature directs not to rheapprehenfion either of Grace or Glo- ry : The HOtarall man cannot perceiue the things of Cjod : thefe Colo ffians had neuer knowne the face of God , nor gained the grace of Chrfft , had not Godfent them the meanes. Briefely , this may informe vs of the lamentable condition of fuch as liue in their naturall ellate , one!/ pleafed wich the de- lire or poffeflion of the riches or gifts of Nature j and withall, fhewes vs the Fountaine of the want of Senfe or care of Grace, and holineire. In the mqft Senfe comes not from Nature, but from the Wordrand he is aNaturall man that is mil lapped and couered with the vaile of Ignorance, whofe wifedome is erode to Gods Wifedome , that lyeth in grofle finnes like a dead man without fenfe, that ferues fome particular gainefull or pleating finne, without vfing aright any ordinance of God againft it , and is wirhoutthefpiritof Adoption, his heart neuer broken for linne , and without defireof n'ghte- oufneiTe. Secondly, it is a worthy bleflmg of God to any people, to haue the Wo/d of God ambngftthem. This is that men fliould be exceeding thankefullfor to God, P/ai. 147 1 9. 2 o. Efa. 2. 3. And by the contrary , the want of the Word is a terrible famine. i Vfe 1. For reproofe both of mens prophaneneffe in neglecting and con- temning of the Word ; as alfo of our great vnthankefulnellefor iuch a mer- cie. 2 For comforc to Gods children, that enioythe Word and efteeme it. The Word fiiould fatisfie vs whatfoeuer elk wee want , both becaufe it doth abundantly make amends for all other wants : and betides, it fits vs with (Irength, patience, and comfort, to make vfe of other i wants. 3. For inftruftion, not onely to fuch people as want the Word tofeckeforit, and to plant themfelues where they may haue it, but alfo to fuch Landlords and great men, and rulers of the people, as would bee thought loucrs of their Countrey , to vfoall meanes to fee the Countrey and the Pariflies vnder their power, prouided of this holy treafure. Thus of the generall Doctrines out of the whole Verfcs. The firft thingin fpeciall,is the kinde of ordinance in which the word was efFecluall, ( viz,. ) Hearing. whereof] That is, of which, Heauen or Hope. It is a great mercy of God to heare of Heauen before the time come it (hould be enioyed, or loft. If we heard not of Heauen till death or judgement , wee1 fliould continue .(till in our (lumber, drowned in thelufl: after profit or pleafures 3 we fliould be fo far from fini/hing our mortification, as wee fliould hardly beginne to fet a- bout thewadiingofourowne vncleanenelfe both of hands and life 5 wee fliould lookevpon Grace and HolineiTe wich a dull and feeble eye: yea, it is good eucn for Gods children to heare of it before they haue it, both to fup- port them in their croiles and difcouragements , as alfo to plucke vp their mindes to holy contemplation , and to weane them from the loue of bale things ; yea toinflame them to a greater defire to magnifieand glorifieihe lingular grace and mercy of God in thefe dayesof their pilgrimage. Te haue heard. ] No man can get eternall graces, or an enduring content ment, arifing from the hope of a better life , without the hearing of the word of God c. Mttefl. But tell vs diftinftly , what good friall men get by hearing of Ser- mons 1 *s4»fa. Many are the (ingular -benefits come to men thereby. Firft, the holy Ghoft is here giuen, Cftts 10. 44. Secondly, mens hearts are here opened, AUs \6. 14. Thirdly , the feare of God doth here fall vpon men, 8x4(2/ 13.16. Fourthly, theproud and (tony-heart of man is here tamedjmelted, and madcto tremble, Efa. 66. 2. Fiftly, the faith of Gods F Elefl 49 DoBr.i. I Ctrl. 4. Who it a na- tural! man. Bis 2? ••«. ipm.S.6. Epbcf: 1: 1. Upm: 6. DoSi. i. V/es.. I. I. Dettr. Dotir. c Math: 17: j. John 8. 47. What good comes by hea- ring Sermons. Vfcu bE%t(h:y vj, cMath.ii.i6. »7« 2. Mourneand pray. The forts of eiull hearers. AM4t.11.16. cMatb.i1.ii. £ Luhf 4. X4. ^^7.54. Wfxreofye bane ke&d. Ch; 1. Eleft is here begotten, 'Rom .10.14. Sixtly, Men are here fea led by the holy Spiricofpromue,.E/*£i.i3. Seauenthly, here the Spirit fpeaketh to the Churches, Rette /.1. Eightly, Chrift here comes to fuppc with men*. Let men cell of their experience, whether euer their hearts tailed of the refrefliing of Ch R ist, till they denoted themfelues to the hearing of the Word. Ninthly, Thepainefull diftretfe of the affliftcdConfcienceisheereorno where cured: by hearing, the bones that God hath broken receiueioy and gladnelle, Pfal. 51.8. Tenthly.what fhall Hay, but as the Euangelicall Pro- phet faith ? If you can doe nothing elfe , yet beare , and your foules /ball hue. Efa. 55.4. Liue I fay, the life of Grace, yea and the life of Glory : texSalua- tion is brought vnto vs by bearing, A&. 28.18. and 4. 1 6. The vfeof this point is, Firft,for inftru dion: Let him that heareth heareh: yea, let all reioyce in the mercies of their God,that haue tafted of this boun- tie of the Lord : bleffcd are jour eares, in as much as you haue heard : Many Prophets j and righteous men hauedejired to heare the things that you brave, and bane not heard them c. Secondly, for humiliation ; vnder theconfideration of the lamentable eftate of fuch people as haue not the Word preached vnto them. How doe the thoufands euen in IfraeH , peritli through the failing or wanting of Vifion.' Is there not almoft millions of Men and Women that haue fcarce heard ( by preaching) whether there be any holy Ghoft ? Oh the cruell torments that abide thofe foule-murtherers ! Shall I name them 1 1 wifh their repentance, that fo they might haue a new name ; but becaufe lamenta- ble experience fh ewes that the vnfamry Salt feldome findes wherewith it may be falted ; therefore it is the dutie of all Gods people to bowe the knees of their hearts to God, befeeching him to inflame the hearts of thofe that areinauthoritie, with fuch bowels of companion, that they would in due time purge the Church of them , that fo their names may no more bee heard amongft vs. Whiles men lie ficke of the fpirituall Lethargy in their owne hearts, they are little troubled with the diftrefle of others , but if men would euen in Gods light duely waigh , without fhifting and preiudice,thefe propositions, viz, that the hearing of the Word is the ordirfarie meanes to conuert mens fonlesio Cjod , Rom. 10.14. I Pet.i.i^.&C. And that except men be borne againe they cannot enter into the Kingdome of Cod, Iohn 3. 3. if I fay thele things be weighed, how fhould our bowels turne within vs to confiderthe cafe offomehundreds ofParilhesinthis famous Kingdome,that in themid- deftof this great Light, in this refpecr, yet fit in darkeneile ? Thirdly, for the reproofeof thedifordersand vinous difpoiitions of men in the hearing of the Word. Many are the forts of euill hearers : exceeding many are the wicked humours of men, by which they finne again!! the Word heard: the Scripture hath noted and taxed diucrs corruptions in men, in hearing, and fearefully threatned them. For the better explication of this vfelcon- fider two things 3 Firft, the forts of euill hearers : Secondly, their ftate in refpecT: of it. The forts of euill hearers may be diftinguilhed into two kindes : fome are openly impious and audacious; fome more ciuill and retrained. Of the firft kinde. Firft, fome are fo wayward nothing can pleafc them , either the Preacher is too terrible,or he is too comfortable. If Iohn fafl, bee hath aDe. uill. ffChrift eate, he is a glutton d. Secondly, Some heare and arefcandaltzed': Men are fo wedded to their owne conceits, and fluffed with preiudice, that they many times wilfully ftudy.and ftriue to frame fcandale and offence out ofthewords of the Teacher. Thirdly, Some heare, and are filled with wrath *«<^»*j>. and that fometimes fo as they cannot reftraine the fignes of their rage and fretting, no not in the Sermon time f. Thejgnafh with their teeth, and thetr harts are ready to burfifor anger. And this comes many times becaufe men cannot A\ ■ . . -— ■ *■?■* Ver. 6. Whtrqtfyt baue beard. cannot abide rrholeftme Dotlrine^ut arc gitten to fables h. Fourthly.Some heare, and their mottthes make iefts, whtle their hearts go after their lufis l,they heare and mocks k. Fiftly, Some make the auditory of Chriflians the ftudie of all man nerof bafefilthineirc : thither comes the Adulterer, the Couetous, the deceiuer, the accufer of the Brethren, &c. and there they damnably frame their dogged and fwinifh imaginations. Sixtly , Some heare , and if they findeany power in the Doctrine of the Preacher , they enquire whether bee benotaPuritane ; for they haue heard fo much euill of that Sedeucry where, that that one colour may ferue to make them cautelous , and better aduifedthen to be much troubled with his Doctrine l. Seuenthiy, Some will heare ifhejpeake of this world m : He is an excellent Preacher, that k\ their vnderftanding glues them liberty, and iforves piltowes vnder their fleflilyand worldly elbowes, KightIy,Some heare fearefully,as loath to be drawne to the Sermon of any that rebukes finne,as the people of Ifraell were to come neere the Mount". Ninthly,Some (like the chiefePricfts and Pharifes ) when they perceiuethatthe Preacher rebukes their finnes,feeke to lay hands vpon him °, and as farreas thefeareof the people reftraineth them not , they pra- clife to remoue him. The ciuiller forts of hearers are diuerfly finnefullin their feuerall humors : Firft, fome heare but it is to be rid of their difeafes,that is, to fee wbeihe'r by hearing Sermons, and comming to Church, they can allwage the trouble of their mindes, and dull the (tinging cares of their hearts. Second Jy,fome arelikerheyoungman,forthey goe from the Sermon forry that the word requireth fuch things as they are not willing to doe p. Thirdly, Some heare and fay, God forbids : h is pitry it fhould be lo as the Preacher fayes. Fourth- ly, Some heare becaufe a great report goeth of the Teacher r. Fiftly, But aboue all others, they are ftrang hearers that are mentioned (JHath.22. 22. they heare and admire , and yet leaue and forfake for any reformation or pradife of what they heare. Vnder this ranckc I may referrethe three forts of hearers, Mat h. 1 5. The fir ft fortfuffer the Dwell prefently to take away the Word. The fecond fort choake it with cares and lufts. The third forfakes the profeflion , and hea ring, and liking of it, in the time of temptation or perfecutioil Thus of their forts. The ftateofmentranfgreffingagainft the Word, by refufing to heare it aright, is exceeding fearefull $ ir they could fee their miferie they would doe as the Prophets require, they would cut their haire and caft it away , vnder thefenfe of the horror of Gods indignation f. The duft of the feete of Gods meflfengers will rife in judgement againft fuch hearers '. It fhall be eaficr for Nininehy and Tyrtts, and Sidon,znd Sodom, and Gomorrah , then for fuch hea- rers °. Yea, all their fuites for mercy are abomination in Gods fight x. A hea- uieeareisnotedfora fingulariudgement, ^^.33.13, 14. tkc.Efa. 30. 8*9. Yea, becaufe men will nor heare the Word they mufl heare the rod, Mtch. 6.9. and their earesfif they belongtoGod ) mud be forced open by corrections, lob. 3.3. Toconclude,if all this cannot affed men, then I fay, astheLord faid to the Prophet of fuch perfons , Hee that leaueth off to heare, let him leaueofF, Bz.ek.l-vU. Thus of the firft part of the difcription ( vii.) the ordinance, in which it is mod efleduall, ( viz.. ) Hearing. The fecond part is the propertie of the Word , which is mod eminent in the working of it, ( viz. ) Truth. Word of Truth. 1 Hee meaneth not the perfonall Word , which is Chrift, buttheenunciatiue Word, made knownc either fingularly by Reflation, Oracles , Vifions , Dreanus , or commonly by tradition of Do ftrixef from hand to hand for 2000. yeeres ; or by a more excellent manner, after- I E 1 wards hiTit. 4. j.4. k^flj.17.3*. l^lfisiZ.-ii. m 1 Jg/.'» 4.J 4 nHeb:ix:ic>. oMat.-ii;^^: 46 ! ■ p Mutb. 19. q Lukf zo: 76. tMatb.^i. The mifery of euill hearers. fjfr.7az.-z9. 1 t MAtbio.14. xPrea.18.-9. 5* The proper- ties of the Word. 77;* "toord of Truth. Ch; I. How the word is faid to be a word of truth. The word worketh truth in v$ fix wa yes. wards by Scripture : the Word of holy Scripture is here meant. There are many properties of the Word of God, wherein it doth excell Firft, it is diuine. The teftimonie of Gods mouth. Wonderfully i.Thef. 2.13. Pfal. I 1 9. 1 8. 8 8. 1 2 9. Secondly, It is eternal! and incorr uptime , a lining Ward-, or the Word of life. Pfalm. 1 19. 89. 144. I 52. Thtltp. 2.16, l.Tet.t.zi. Thirdly, It is fmfi, Pfal. 147. 15. 18. Fourthly, It is power full and terrible, Hebr. 4. 1 2. Thefword of the Spirit, Hof. 6. 5. Efa. 11.2. Hrb.4 1 2. Epb. 6. Fiftly, It is nourishing and healing, it hath a propertietonourilhandheale. Pfalm. 107.20. Sm]y,ltfan£iifieth both our perfons and the vfe of the ere*. tares, Sefbenthly, It is comfortable, ioyfulljWff*, Pfal. 1 19. 14. 1 1 1. 143. 162. Eightly, It is apt for generation^ hath acjuickev'mg^Gwex^Pfalm. 119. 25. 28. 1. Pet, 1. 22. Ninthly, Itis preferuatiue both from finne,P/*/. 1 19,11. andfromfliame,/'^i/. 119. 22. So will not gold andfiluer. Tenthly, it is wife and exceedinglarge , Pfal. 119. 96. 98. 99. 100. 104. EJeuenthly , I: is light ', ana \pnre ,andiu/ly Pfal. 119. 105.130. 140. 128. 138. But heere the Word is commendedfor the Truth ofit, and that as a mod eminent proper- tie in mens conuerfions. Truth is taken diuerfly : for a vertue in fpeech , in the fecond Table : for Truth of Doctrine, Iohn 5.33. for the fubftanceof a type, 'John 1 . 1 7. for vp- rigrunelfe and finceritie, Iohn 3. 2 1. for the trueforme of a thing, Ttgxi. 1.28. Here the word of God is faidtobe the word of Truth, in regard of the vfe of the word in the conuerfion of a finner j and that, firft, as it is apprehended to be in it felfe : fecondly, as it is by effect in the hearer. For the firft, before a man can hauc experience of the power of the Word in the gathering of his foule, he mud know it to be a word of Truth foure waves. Firft, that it is the very word of God, and^herefore true : confidering the admtflBle antiquity of the Story before all other Hi ftories : the dreadful! miracles by which it was confirmed : the certaine euent of the vaticinies or prophefies, the immutable and euery way fuffkient frame of piety, righte- oufne(reanddiuinewor(fiip,containeditit : the dureablenelfe of the wife- dome thereof, which no punifhments could euer extort out of the hearts of the profejjors thereof: and laftly, thedreadfull iudgements vpon the ene- mies of im* Secondly, that it is true,whatfoeuer Doctrine it reuealeth,though it make neuer fo much againft our profits,orpleafures,or_'lufts : till a man be brought to this, the Word neuer worketh foundry. Thirdly, that there is an efpeciall glory of Truth in the promifes , both in the promife it felfe and the condition. Fourthly, that we acknowledge Truth in the performance of what God hath promifed, and fo giue glory to his faithfulne(fe rand thus of the word as it is apprehended in it felfe. In the fecond place the word is the Word of Truth by efFecT:, becaufeit worketh truth in vs, and imprinteth it felfe in vs, and fits vs for godlineife Tit. \. 2. and thus it worketh Truth in vs fix waies. Firft,In that it worketh knowledge, and fo Truth inthevnderftanding. Secondly , In that it worketh in the Truth of worfhippe, Iohn 14.23.24. Thirdly, In that it worketh in vs plainenefTe and vprightneffe , in theexer- cifeof Grace and Holineffe, and ib it is oppofedto hypocrifie, Ephef.4. 24. Fourthly, In that it worketh Truth of Conftancie, that is, an euerlafting refolutiontoheare and keepethe Word of Truth , John. 8. 37. i.John^.6. Fiftly, In that it begets in vs the finceritie and Truth that becomes our cal- lings and behauiour in the world j as, we are free from lying, calumnies, per- fidioufnes,flandering,boafting,fiattery,&c.i Cor./.8.SixrJy,Inthat it makes all our conuerfation vcrtuous,& fo cuids vs to do the truth\Ioh. 3.2 2 Jam. 3.17 Vfe Ver.6. TbsGoJpell. 53 Vfeis both for Instruction, and for Reproofc. For Inftruction, therefore wee mould labour that the Word may bee a Word of Truth to vs, and to this end ; Firft , wee mould pray God to giue vs thejptrit of Truth, lohn 16. 13. Secondly , wee mud repent , that nee may come to the knowledge oft he Truth , 2. Tim. 2. 2 5. Thirdly, weemay not reft intbeforme of Truth, Rom. 2.20. John 3. 2 2. Forreproofeof foure forts of men. Fiift,fuch as mil not receive the hue of the Truth : With thefe game is god/inejfe, 1 . Ttm. 6. 5. 2. Thef 2. jo. 1 2. Secondly, fuch as ftrangle the light of the Truth either of Nature, con- fidence, or the Word \ and with-hold it in vnrighteeufneffe , that ftflue againft the light of the truth in their hearts, that they might finne the more freely, Rom. 1 . 1 8. Thirdly,fuch as will not obey the Truth which yet they admire, commend, affect, &c. Gal. 3.1. and 5. 7. Fourthly, fuch as by their wicked Hues caufe the way of Truth to be bla/pbemed 9 which Truth they bothheare, and profetle to obey. Thus of the fecoud part of the defcription. Thirdly ,the word of God is defcribed by thekindof word,f iz. the Gofpel. Wbicbuthegojpe/I] By the Gofpell is meant the Doctrine of thereconci- iiationof Man with his God after the fall. Concerning the Gofpell, wee may in the general] hereobferue 5 That of all other Doctrines, the Doctrine of a mans Reconciliation with God , is efpecially to be vrged and explained by the Preacher, and to bee mod minded and enquired into by the hearer. The knowledge and experience of this point acquaints a man with the fa uing power of God:neuer doe men indeede fee the beautie oftbefeete of Gods/truants, till they hauetrauelled about the obtaining of their peace with God. Jf Miuifters would bend the very force of their minifteries about the found and daily inforcingof t£e Doctrine of mans particular allurance of hispeaceand reconciliation ; it would produce , by Gods bleffing , Wigular fruite. This Doctrine would iudge the very fecrets of men , and giue them aglimpfeofthcirlaftdoome. It is a moftpreuailingDocffrine, and therefore extreamely enuied in the world. The high Pricfts and Scribes with the HI ders of the people many times mew they canuot abide ir, Luke 20.1. Hence it is that lifei* not deare vnto Gods faithful! feruants, fo they may iiHhecom fort thereof fulfill their courfe and miniftration , receiued oftHWLord le- fus, in teftifymg the Gofpell of the grace of God x. Of all other Doctrines theDeuilllabourstokeepetheworld ignorant of the neceditie and power of this/ : But woe is to thofe Preachers that teach it not* ) and horrible wofull lliall the eftate of thofe people appeare to be at the lad day that obey itnot*. A nd therefore we (hould ftriue to keepe afoot the fparkles of light in this point, and whatfoeuer weeloofe in hearing , this Doctrine Ihould neuCTrutineout. In particular, concerning the Gofpell , I enquire into three things. Firft, wherein this Doctrine lieth. Secondly, who receiue this Doctrine of the Gofpell. Thirdly, what are the effects of it. For the firft 5theGofpell,ortheDoctrifieofit, lyeth in two things. Firft, in our true repentance for our finnes, and fecondly in the infallible a durance of faith in Gods fauour,in Cirri It , forgiuing vs our finnes , Math. 2.2. (Jlfark. i. '$• and this duly waighed, Firft, reproues thofe that dreame of faluation, and the benefits of the Gofpell without mortification : andfe- condly,itfliould teach vs to nourifli faith by all meanes, by nourifhing of defires ; by remouin{*bf lets 5 praying for it 5 waiting vpon hearing ; behol- ding the fairh of Gods children, and deliuering vp our foules to fomeable and wife Paftor. Thefecond Jguejlionis, Who receiue the Gofpell. A»fw. Wemuftcon- fider, Firft, who may receiue it: and that is anfwercd Marke 16. 15. euery F 3 Creature, Vfe es. The do&rine of a mans re- conciliation with God, it principally 10 be taught and learned. Z&n. XO. 1 5. x^c7f to. 14. y 2 Cot. 4. j. 4. z 1 Cor. o.j 6. \ a iThef. 1.8. What the Golpell prin. cipally vrgeih. Who receiue the Go 'pell. 54 bfym.t.\£. c i Ctr. 1. 1 6. dAfot: i i.y. I»^4. 1 8. C/-«\. J 6.1 6. Math. n.ia. fJlf 41^8.37. «2r 10.19. gl(,om. i$.i6>. htyw.1.9. Theeffeftsof th« Gofpell. r&f'. If hingttb Fruit. Ch« 1. Firft, it is a fpcciall glory to GOD, and to our adoption and calling1. Secondly, it is a tcftimony that we are indeede^r//?/Dilciplesm. Thirdly, the practizing of thofe things which are within thecompalfeof Godspro- mifes (fucha» arc allthe fruits ofrighceoufnetie) is the very ground-worke of true profperity ». Fourthly, To this end did God by election before time, and fpcciall vocation in the Gofpell,choofevs, andcallandfingle vs out of the world®. Fiftly, It procures vnto vs anvnftained and inoffen- fiue glory, euenvntill the day ofChriftp. Sixcly, If a man endeauour to bring foorth fruit, and to walkeas becomes the Gofpell, hee is furc to fpeede when hee hath anyluit to God 1. Seuenthlyj againftfuch thereisnolawr. Eigthly, it (hall bee to vs according to our fruit f. Ninthly, The fruits of righteoufnetfe are better treafures toraChriftian, then all riches1. Tenth- Iv, If wee bee not fruitfull wee (hall bee cut offfrom Christ, and vtterly for euerremainefruftrateofall his merits and vertuc u. Now for thefecond j the fruits that wee fhould beare, are fuchasthefe. Theforfakingof our particular beloued raigning finnes (this is all fruit*.) Thcexercifeofthetrue loueandfeareofGodina confcionable, both wor- fliipofGod, andpradtifeofLife : the fruits of zeale for Gods glory, humi- lity, patience, and the exercife of the duties of Mortification 5 as Prayer, Sorrow, Fading, andthereft j Fidelitie in the diligent difcharge of the du- ties required of vs in our Families and Calling ; Sobriety in the vfe of Gods Creatures, Contentation, luft-dealing, and to be rightly ordered io matters of Report : Finally, workes of Mercy, and all duties of Loue. Thirdly, that wee may be more fruitfull j firft, weemuft labour for grea- ter tendernelle in our hearts, and plow our ground deepe with long /wr- rovtsofMortific4tt9H : the feed will not grow it it fall vpon the trampled and fmooth heart of man x J the (tones muft betaken from the roots y : fccondly, wcmuftlearneto make God our trujl, and Godspromife ourtreafure, elfein many parts of Chriftian fruitfulnefte, worldlinellewill teach vs to deny to obey * : thirdly, we may not negled to fend forth the leaues of profedion : for as thefe leaues are of medteinnble vfe a, fo they are good inducements toforceaneceffitieofmorefruit5 it no profeflion, there will bee little fruit. Fourthly, wee fhould labour to bee abundant in ftoring vp of fauing know- ledge ; for the wifdomerhat is from aboue, is full of good fruit b. Fiftly, wee fhould feeke the prayers of Gods Minifters for vs, and fubiect our felues to be directed by their care and paines c : though the vngratefull world con- temnes Gods Melfengersand Vinedrelfers, yetthe truth is, thatif many times they did not rife vp in the gap, woe would bee vnto men for their bar- renncfle. Sixtly, we fhould make vfe of our crolfes, and learnc humility and acknowledgement of our fins by them, breaking our hearts in Gods fight, and befeechinghim for the companions of a Father, to befliewcd to vs, that fo we might after much exercife vnder our crolfes, bring foorth the quiet fruit ofrighteoufnejfe \ Seucnthly, wee (hould importune the Lord for our fakes to vifit the great LeuUthttn, the Diuell,and toreceiue vs vndei hisprore&ion to watch vs, and daily to water vs '. Laftly, in the firft Pfalme are diuers rules 5 firft, we muft not fit with wic- ked men : f econdly, wee muft priuately and conftantly exercife our felues in the Word of God : thirdly, wee muft fcate our felues vnderthe powerfull miniftcryofthe word, neere the Riuers of thefe waters of life : and laftly, we muft take heede of procraftination, delay no time, but with great heedeful- neflerefpedthefcafon, or due time of fruit ; allthcyeereisnot Seeds-time or Harueft. The Vfe is for bitter reproofe of thebarrennefleandperuerfenefteof our its. Some men are fo ignorant that they know not that they owe any thing hca Verf. 6- And increafeth. thing of neccflitie vnto Religion. Some bcare fruit, and more then enough of it, but it is onely to the fleih f. Some heare the Preacher with Herod, glad- ly, but they mend but what they lift. Some reft in the meanes of fruitfuines. It is enough with them, for their praife, that they haue the meanes and i'xec- quentit. Some will beare fruit, but they choofe which fruite j for fome will doefomewhatin ciuill righteoufnetfe in their dealing wirh men, but are littleor nothing in lincere pietie to God. Others bcare faire Leaues ofprofef- fion in the firft Table, but in the fecond Table beare fuch wilde fruit, as it is a fh ame to behol d it in this light ; and a forrow it ought to be to them to heare God,withdifdaine,expoftulateaboutit. Some are good abroad, but naught at home : but at the hands of all thefe will the Lord of the Vineyard require fruir, and iudgethem according to their workes. And increafeth. ] This alfo is added in fome Copies. Herelobferuetwo things. Firft, In what it increafeth. Secondly , By what meanes. For the firft, the world increafeth Hue way es. Firft, in the number of hearers, fo Aft, 9.31. Secondly, inthepowerof working, the efficacie of it is, and is felt of godly mindes, moie and more. Thirdly, In thefairenesof theleaues of profeffion. It is noted of a good tree that his leaues ftiall not faile5 and it is certaine that the word maketh the glo ry of profeffion both more and more inoffenfiue. Fourthly, In thegoodnes of fruir, it caufcth men to bring forth more and better finite at the loft then at the firft: yea, Chriftians refredied with the daily comforts of Gods word, bring foorth new fruit ettery moneth g. Fiftly , in the height of growth Gods Children are made euery day more heauenly-minded then other. SccondIy,that the word of God may increafe by making vs to increafe in fruitfulnelfe, we muft doe fiue things. Firft, wee muft labour to continue neetethe waters of the Saniluary h. We mould neuer,but in cafe of neccflitie, withdraw our hearts from the directions and comforts of adailyandfctled effeftuall Miniftery. Secondly, we muft take root c dtwncward, and then the world will be filled with fruite '.The Tree groweth two waies, vpward in bran- ches, and downeward by rooting it felfe more and more in the earth : fo ought a Chriftian to grow vpward in the externall fruites of holy life, and downe-wardsintherootesoffaith,hopeandother holy graces j and it is certaine, if men be carefull to fatten their rootes more and more, there will be a happy increafe in the outward life of man. Thirdly, wee muft arme our (c\uesagzin(\thehcateoftribuUtions,ori>erkcutions , asagainft themeanes oi failing^. Fourthly, wee muft abide in Chrifi l, labouring to nourifhthe fence of his prefence, and the contentment arifing from the Communion with his membersj&c. Laftly, wee muft be much in the exercifes of Mortifi- cation, euery branch that beareth fruit the Husbandman yurgeth, that it may beare more fruite m. Before I parte from thefe words, itistobeeobferued, that hee faith not they were fruitful!, or increafed : but the word is fruitfully &c. To note that when men hauegiuen their names to the Gofpell'j that which befalleth them is faid to befall the Gofpell : partly, becaufe what good men do, the}' doe itbydireftion from the Word, and afliftanceofthe fpiritof Chrift : and partly becaufe the world attributes what is done by profeflbrsof the word, to the word they heare : if their liues be full of good fruits , the word tfCjod is glorified, but if they bee any way viciou s , the word it blajphtmed n. Then they fay, this is their preaching, this comes of gadding to Sermons , and tofling of their Bibles, &c. The Vfe is both For Inftruflion and Com- fort. For Inftrudion, therefore Gods Children (houldnw*#. There is a feafon for fruit. **C«r. j.». Frow f fo day. Chap. finning M lights in the muiScfi ofafrorrard and crooked Nation °. For Comfort alfo, becaufe the Lord i/pleafed to communicate the honour of his word to his peoplc,fo as where the word i* in credit,they (hall be in credited if they bedcfpifed, they are not defpifed alone, but the Word is deipifed with them. Thus of the firft thing in the erficacie of the Word, vU. what it doth- The fecond thing is vpon whom it worketh, or the fubied-perfons, AsitisalfoinjoH^ Deft. It helpes not vs that others (though many ) bee wrought vpon by the word, gathered, made fruitfull,.and increafed : vnlcire we be lure of the efficacie of it in our felues. It had beene a fmall comfort to the Coloflians to know that the word was fruitfullallouer the World , if it had no power amongft them. There is a windie vanitie preuailes in the heades or many hearers, they thinke they doe worthily when they com- mend the Sermon , praife the Preacher,tell of the working of the Word in fuch and fuch, though they perceiue not that vnto them it is but a dead let- ter. Many are fuIl-mouthed,but haueemptie hearts and hands : but it fliould be our difcretion to labour the cure of this Joofencfle and wandering of heart, and not to fuffer our foules to be Jed afide from confidering our owne way by any iuchfmooth wiles of Satan. Thus of the perfons j the time folioweth. Front the day. ] Here I obferue three things. Firft, that there is a feafon for men to berruitfullin. We arc naturally dry trees, or no trees: Wee are but dead ftockes : neither if wee fliould (land in Gods Orchard to alleteinitie, would we of our felues beare the fruits of the Gofpell,orexcrcife our felues in thofefaire fruits that are vnto eternall life : if before this day the Citie of CololTc had beene fearched with lights , there would haue beene found no truefruits of Grace or Righteoufnelfe amongft them r our feafon to beare fruit is then when God calles for it. A t fome time of our life, God ( giuing vs the meanes ) doth fet before vs the way of Life and death, afle&svs inwardly with fence of our miferie , or the glory of conuerfion, or the neccflitie of our repentance. Now when the Axe of Gods Word is laide thus neere to the rooteofthe Tree, it is then timeto beare fruit, or elfeweare in danger. Theconfideration hereof, as itfhewes that the workes of ciuill honelt men are but fhadowes or blafled fruit e : fo it fliould inforcevpon vs a feareof (landing out the day of our vilitation. Con- fider with thy felfe, God calls now for repentance, and the duties of new o- bedience. If now thou anfwere Gods call, and pray God to make thee fuch as hee requires thee to be, thou maieft findefauour in his eyes $ for God U neere them that call vpon himiiihtjfeekehtm in due time, while heemujbee found : bat if thou delay ; confider fir(t,that thy heart of it felfe without drcf- (ing, will neucr be frui thill : fecondly , that thou art not fure of the meanes hereafter : thirdly , if thou wereft fure , yet who can prefcribevnto the mod high .' Hee hath called, andthott haft not anfwered j therefore feare his luflice, thou maifi call and he rtill not anfwere. Secondly, that it is exceeding praife- worthy, and a lingular mercie of God 5 if the word of God worke Ipeedily vpon vs j if wee yeeld and lloope with the firf \ 5 if it m ake vs fruitful! from the firft day. This liuely working of the word , firft is a feale to the word it felfe j for hereby it is out of all doubt, that it is the true word of God, and this effe&uall worke of Grace vpon our consciences, doth fence vs again ft a thoufand obieclions about the Word : fecondly , it is the Miniflcrs !ca!c- as foone as hee feeth this power of Doftrine ; bee hath his feale from God : the fruitfulnelle of the people, is the Preachers teftimoniall * : thirdly, fo foone as we fin de the Word to bee afauour of life vnto vs, it becomes a feale to our owne Adoption to lifej and therefore Verf. 6. #e beard and knew the Grace of God, therefore we (hould againe, euery man, beadmonilfied,totake heede of de* laying the time ; for not onely we want the teftimonyof ourowne happi- neffe, while we Hue without fubiecfting ourfoules to the power of the word, but exceedingly prouoke God againft vs : wee (hould confider that the holy Ghoft faith peremptorily, Newts the^Axe lay d to the roots of the Tree, and euery Tree that bringeth notfoorth fruit u cat downt andcafi into the fire. . Note that hee required! prefent fruit, or threatneth prefent execution p. Neither may we harden our owne hearts with preemption, becaufe wee fee not pre- fent execution vpon this rebellion of man againft God, and the offer of his grace : for wee muft know that men are cut off by more wayes then one. Some are cut offby death, as an open reuengeof the fecret rebellion of the heart, not opening when the fpirit of grace knocketb. Some are cut off by fpirituall faminejGod remouing themcanes from them3or fuffen'ng them to be their owne executioners, by withdrawing themfelues from the meanes. Some men are cutoff by Gods fearcfull Iudgement, being caft into a repro- bate fence. Some are cut offby Church-cenfures, God ratifying in Heauen, what is done in Earth by the Church. Thirdly, hence wee learne, that ifwe would be tfucly fruitfull, weemuft be constantly fo ; notlofealeafe, muchleffegiueouer bearing fruit*. So- daine flafhes will not ferue turne : the Lord know es not how to entreat them, whofegoodnefte is but like the morning deaw i. Either (from the day) constantly, or not (vpon the day) truely. Thus of theTime. Fourthly, this efficacy is limited 5 Firft, bythekindeof Do&rine which efpecially makes men fruitfull, viz,, the DocTrineofthe grace of God : le- condly, by the application of it, both by Hearing and Knowledge, and both arelimited, in that rhey are required to be in the truth. That yee heard and knew the grace of God in truth ,] In the Opening of thefe words I confider, firft, the words apart : fecondly,theDoclrincsour of the whole. For the firfhheere are three things to be confidered : j.what grace of God the Gofpell propounds to men : 2 .what we muft doe that we may haue the comfort of this, that we doe truly heare : 3 .what it is to know truely. For the firft, theGofpell requires of men a deepe fence of the lingular Grace or free Mercy of God towards men , and that principally in flue things: firft, in giuing Chrift to mankinde fallen $ and finding out fo hap pie a meanes of our deliuerance : fecondly,in accepting of the mediation of Chrift in particular for thebeleeuer, in the age that hee liuethin : thirdly, in forgiuing finnes paft , through his patience : fourthly, in bleffing the meanes, for mans fan edification : and laftly, 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 doe truly heare the word, feuen things are to be done : firft, we muft deny our owne carnall reafon,w it,parts,and outward praifes,**^ become fooles that wee may bee wife r.- fecondly, wee muftfeare God, and fet ourfoules in Godsprefencef: thirdly, wee muft come with a pttrpofe and willingnefTe to bee reformed by it ' : fourthly, wee muft labour for zmeeke and humble Jpirit, mourning ouer Pride, Malice and Pa ffion " :flftly, wee muft heare all*, both at all times, chatisconftantlyj and all doflrines that cohcerne the grace of God : fixtly, wee muft heare with faith and affuranceT : laftly, wee (hould efpecially in hearing, waitfor a bleffing from God, in the particular knowledge of God - jrace to vs, elfe all hearing is to little purpofe. Thirdly, men may be (aid to know, and yet not truely : firft, when they enow falfe things^ as in the Church of Rome, to know the doctrine of Pur- gatory, IntercefTion of Saints, Image- worfhip, the Suprcmacieof the Pope: arin Germany, to know the Vbiquitie of Chrifts humane nature, vniueriall __grace^ 59 p Mat.^xol lohn 1 j.». •P/4/.I.J. £^«7>47.iz. «V «**$#*• Pet: 1: Fiue things principally to be acknow- ledged from Gods Grace. That we may heare the word in truth feuen things are to be done, r 1 Cor.3.18. CVfal.ii. 14. t Tfal.5o.\6. u lam. 1. xt. I Chron.^a.rf. x Dtut. j. 2 7. y Heb,4,.i. 1-., P.?. How men may be (aid to know and yet not tr«ly. 6o DoEl. i. The caufcs why many hearers get not know- ledge. Dott. 2. sTiiti.IO.II. II. 14 Doli. 3. The doftrine of Gods grace hard to the molt. The great commodities of aflurancc. tee beard and knew the Grace of Gd. Chap, j . grace, falling from grace; or rhat the Sacraments conferre to all, the graces they figni6e> and fuch like. Secondly, when men haue the forme of words, and vnderftand not the meaning. Thirdly, when the notions of the truth are entertained in the minde, and not let downe into theaffedions ; when men haue knowledge in their heads and no affections in their hearts : the Law fhould be -mitten in their hearts. Fourthly , when men know things by opinion, not by faith, as the mod men know the greateft part of Religion. Fif t- ly, when our knowledge is not experimental! in pradife. Sixtly, when men know other things, butnot the grace of God to themfelues. Thus of the words apart. The Doctrines follow. Firft, men may heare and yet not know. Knowledge is not attained by all that heare : and this cornea to palle either as a curfefor mens home-linnes vnrepented : Where Manners will not beinformed,their Faith cannot: or by reafon of pride and conceit of our owne wits , and that weeneede not bee informed : Thus the Pharifes are blinde though they heare Chrifl himfclfc: orit comes to palfe by reafon of mens faultinelle in hearing, they heare carelefly, orwithoutapplication,or with prejudice, or not all : or elfe it is be- caufe men fmoother their doubts,and feekenotrefolution in priuateby con- ference, or feeking the law at the Priefts mouth : and in many,fruitlellc hear- ing is caufed by want of. catechifing, when people arc not fitted for preach- ing by information in the principles before. Secondly, the hearing and true knowledge of Gods grace to a man in particular, doth make fruitfull : the falutiferous appearance of Gods grace in a mansheart,workes in a man a defire and endeauour zofkew aft goodfaitb- fulneffe that may adorne that do&rine , by which hee comes to know God to be his Sauiour. It teacbeth men to deny vngodlinefe and worldly Ittjis , And to line godly , rigbteoujly , andfoberly : it purgetb vpon iniquities and inflames the zeale of good worses * . When GODS Children haue the ty dings of grace giuen vnto them , it kindles in them a lingular incouragement to goe about Gods worke, and to hold out to lay the very Ufl flont mthioy*. Thirdly, as other Doctrines , fo efpecially the doftrine of our reconci- liation with God, or of our particular allurance of Gods grace to vs is ex- ceeding hard, and men are ftrangely turned off from the right knowledge of it. This comes to pa(fe( where it is effectually preached ) becaufe it is hindred by common hope,and by a refolution in many to part v\ ith no finne for the attaining of it; and by a naturall darkenelle in the vnderflanding of man in matters of the Kingdomeof Chrift, and by the fpeciall malice of the Deuill,andbypridein other knowledges. And lafrly, by an incre- dible auerfoelTe in our natures, that will not bee brought to fet time apart to minde this point ferioufly, and to apply our felues vnto the meanes that might further vs thereunto. Whereas if men were a iTiircd of Gods fauour, and polIeHed of failing grace, the profit of the knowledge of it, would ap- peare to be exceeding great: though the heart of man be exceeding dull, yet it could not but meruailoufly refrefh vs to thinlceof the pardon of all ourfinnes; yea, if wee were furc of this point, and had trauelled foundly about the experience of Gods grace tovs in particular, it would for euer fet- tle vs in the plerophorie of our religion. A man needs neuer care for difputes and the thoufands of Volumes, about which fhould be the true Church or true Religion ? for if a man by found reafons from the word and Spirit of God, had gotten the atTurance of Gods loue, hee would becomes Mount Sfon, that could not be mooned. This alfo would make a man able to con- temne all earthly mutations,and liue in firmenes of heart, in fome meafure, out of the feareof any afflictions, or of death itfelfe : and bciides , it would preferue Ver. 6 . Tee beard and knew the Grace of God, 61 preferue vs from thepoyfon and infection of earthly pleafures , and vaine delights and profits. And to conclude, it is to cnioy a kinde of heauenvp- on earth, as being an entrance into thefirft degree of eternal! life. When men get from vndcr the Law to-liue vnder Grace, it workesnot onely a diilblution of the dominion of finne , but a confecration of the members for the feruiec of righteoufnelle a : ofthefulnefe of C h r i s t fo long he remaines vnder the power of folly and vnregeneration f; but efpecially wee mult labour to get and grow in humilitie } for God be- ftowes his graces on the humbles. And if God euer comfort vs with his grace, let vsfolearne to make it our portion, and to rruft perfectly vpon it^asnottoreceiueitinvaine'jbutobey all thecounfell of God and his Minifters that befeech vs to exprelfethe power of it in our Iiues. Secondly, the doctrine of the power of Gods grace doth bitterly reproue fourc forts of men .- Firft, fuch as negled Gods grace , and feeke not any par- ticular euidence for it. Secondly, fuch as fall away from the grace of God, and giuc oucr the vfe of the meanes of grace k ; which apoftafie many times befals fuch men as will not wafli off the pollution, nor by mortification ftay the fpringing vp of fome bitter roote or other within their hearts. Such Apoftates, when they were at the heft, had ia their hearts fome imperious lufts and paffions or other, that rhey made not confeience of to fubdize1. Thirdly, fuch as turne the grace of Cjodinto yeantonneffe : men that beforethey haue any realon of comfort , vpon the bare hearing of the promifes of the Gofpelljtakelibertietoliuelicentioufly , and follow their finnes with pre- fumptuousabufeof Gods mercy. Thefe are vngodly men , ordained before to condemnation111. Laftly , fuch as cannot abide the doctrine of Gods grace, but defpife and hate the very Spirit of Grace , how fore fhall their pu- punifhment be B ? Thusfarrcof the Thankefgiuing for thcprincipall meanes of Grace. The Inftrumentall followes. Verfe 7. tsit yee alf» learned of Epaphrai our fellow- fernant , who is for yon afaithfaH Minifter of god. Verfe 8. Who hath alfo declared vnto vsyour loue^whichyou haue in thejpirit. HEe hath giuenthankes for the Miniftery : nowheegiues thankes for the Minifter: who isheredefcribed by his name ( Epapbra* ) by thead- iund Loue of others to him ( beloued ) and by his Office (aSeruant, ) by his willingnes to ioyne with others Qw:4- tR^uth i.zo. T/tt ^/o«e^, oar Fellow-fernant. Chap. 1 . in the execution of his Office ( which it for you afaithfull Mimfler of Chrift : ) laftly> by his loue to his people, which hee Ihewes by the good report hee thankefujly giues of them. Verf. 8. From the general! con fi deration of all the words I obferue. Firft, it much matters to the erfxacie of the doctrine what the Minifters be : hee that would profit his hearers mud be -, Firft , able to teach. Second- ly, hee (hould be beloued, not a man againft whom the hearts of the peo- ple had conceiued vncurable preiudice , orfuch a one as was fcandalous. Thirdly, hee had neede to be a fellow- (eruant, one that will draw with o- thers. Fourthly, hee muft confecrate his feruice to God and the Church. Fiftly, he muft be faithfull. And Jaftly , one that will loue his people. SecondIy,Miniftcrs of greater gifts,or placesjor learning,may here learne how to carry themfelues towards their fellow- Minifters : Paul commends £/>*/>&>•,«, confirmes and countenances his doctrine, and giues him the right hand of fellow/hip. Which example much condemnes the haughtie pride and arrogancy of many great Cleargy-men, in whofeeyes their brethren are defpifed ; fometime (welling againft them with enue , fometimes openly puduing them with cenfures, especially if God blelTe their labours with any good fuccejjejeafilyfettingout with the formoft to detract from their iuft praifes for gifts, finceritie, orpaines : woe and a fall will be to the great pride of Cleargy-men. Thirdly? the Apoftle ftriuesto winne a greater eftimarion to the Minifter that fo hee might the better faften their refpefts to his Miniftery, to note thatwherefheMeftengerisnotin credit, the MelTage is eafily neglected or contemned. And therefore as men would defire goodfuccetle in the Mi- niftery of the Word , they ftiould labour to get and retaine an honourable opinion of the Minifters. And to this end confider that they are called Gods Coadiutors ° , Mimfler s of the Spirit?) (jocts Stewards % Cand/eflickesT , the mouth ofChnfl r, Starr es. Angels r 5 and haue many orher titles of dignity. From thefe words (ai ye al/o haue learned efSpaphrat, ) I obferue : Firft that if men would bee effc&ually wrought vpon by the word , they muftplant themfelues vnder fome fetled Minifterie : they that hcare now one, and then another; at one end of the quarter heare a fermon of this man, and at the o- therendofthatman,hauethcirknowledgemuchliketheirpaines. Secondly,heis a true member of the Church that can mew found grace and knowledgejearned of the Teachers of the Church. It is neither the account of the world , nor profeflion of true Religion , nor cbmming to Church, demonstrates neceflarily a true member of the Church, but the ef fectuall fubiectiori of thefoule to be formed and wrought vpon by the Mi- niftery of the Word. Thirdly ,it is an ordinary infirmity in the better fort of hearers that in many points hey receiue Doctrine vpon the credit of the reachers3 yeelding no other reafon, but Epaphrat taught fo 5 which fhould awaken affection and confeience in Minifters, out of thefeare of God , and found and infallible knowledge and premeditation to deliuer what they doe deliuer , and to vt- ter nothing for certaine but the word of God. From thefe words ( the beloued, our feUow-feruant, ) I obferue, firft , that common affliction for the caufe of God,workcs in men tendernefteof loue. ThePrifon makes a great Apoftle imbrace with fingular loue a pooreand meane M inifter ; the fmell of the prifon, and fight of the flake, (if iuch times fliouldeuercomeagaine,) would frame a better amity amongftour Church- men j ambitious men might then lay downe their perfonall and guilefull eagcroeiTeofhaft and hate; and humorous men would then bee aihamed todeuifehowtoinlargethediftention, by coyning new exceptions, and vging Vcr. 7. A faithfullVeacon. they perfwade, they are heard of the great King,if they complaine and informe ; and they binde men hand and footeand calf them intovrterdarkenefte. Onely , if Minifters would haue the priuiledges of Chrifts Deacons, they mull put on and praftife their properties. Firft,they mu ft become as little Children : for humb.'enerte of minde and confidence in Gods fatherly care and prouidence, and for freedome from malice b. Se- condly,they muftfollowtheirMafter Chrift, in doctrine, in life, and in fufferings c. Thirdly, feeing they haue this Deaconfhip , as they haue receiued mercy, they fhnuld not faint, but cafi from them the cloakes offhtme , and not walkf in craftine(fe,nor handle the word of god deceitfully ; but in declaration of the truth Jhould approue themfeluesto euery mans conscience in the fight of God d. So as for the daily exprefling of their doctrine vpon the hearts and Hues of the people, their people might be their Epiflle e. Thus of the 7. Verfe. Out of the 8. Verfe I obferue diuers things. Firft, from the word [ declared, ] as it is here vfed and apply ed to reports, J 'note, that thofe things are to be reported and /fpoken j that may giuelight othe hearers. A good mans report tends to cleaie things inthemindesof hem that heare him : there fliould be light and a Lantherne in our words f. To this end wee (hould vfe wifedome, and truth, and meckenefte, when wee peake : Wifedome, by preparing our felues to fpeake : Truth, to report hings as they are : and meekenelTe, to auoide paflion j for anger is a great G 2 darkener ufym 14.8, xRom. 13.4. y hjm. 16*. 1. 7 "Phil, 1. 1. I Titt. 3.8.11, * Mat. 9. 3 j. with 37. iltlw 12.26. 3* c lohn la. x6. dzC»r: 4.1.1 czCw.j.i.j. f Vron. 6, %i. 64 Loue in the Spirit. CI lap. i. g Gal. j. 6. h G*/. y.tj. x.Tim. 1.7. i £pfee£ I. 4. k 1 77m. i.J- \lTbef.z.iO. m John if.ql. n 7o/;» 15. 10. o i^pw.j-y. p I Iob»^z. 6. qxCer.J, Ij. 14. r i left. *.l j. f fym. 13.10. t fym. 14. 1 f. uJ^ow.lJ. jo. xiC.r.8.8. darkencr. We fliould alfo take beede of diuers (innes in both Tables , that greatly corrupt tne hearers, not onely in the generall , but in this , that they greatly darken and make muddy the vnderftanding of man. As in the firlt Table, difcourfesordiiputesof Atheifmeagainft the Word, Religion, or Ordinances of God j Apologies for Idolaters or Idolatrous Religion, in whole or in part 5 the very naming of vices or Idols without difgracing or hating of them 5 Impatiende or murmuring againft God, and fuch like: And in the fecond Table, flattery, tale-bearing , falfe accufiog , rafh judge- ment, anfweringof matters before they beheard , are great darkeners of the vnderftanding. Secondly, in that Epaphras intending to complaine of them for their cor- ruptions in opinion and worfhippe, doth here firll declare their praifes and graces of Gods Spirit. It fliewes thatit is a worthy grace to be apt to exprelfe others iuft praifes, efpecially whenwearetofpeakeof their faults 5 for that will fliew that we are free from enuie, oftentation or difdaine, and that w« (ieke not our tyvae things 3 that wee (are not fulpitious, tier think? ttuSi norrc- ityceineutli Loneinthefpirit\ Loue is either in God or in man : in God there is the perfonall loue of Chrift, the loue of the Creature, the loue of man, and the loueof goodneife or good men :In man thereis both the loue by which hee loues God, and the loue by which hee loues man. I take it, here it is meant of whatibeuer loue the Spirit worketh in man. Of Loue I haue fpoken at large before, here onely J note briefely two things in generall. Firft, thene- ceflitieofLoue : Secondly, the tryall of it 5 both inthenegatiue. For the rirft. If the true loue of God, and Gods children, bee not in vs, wee haue not faith S, nor the Spirit of God j, for Loue U the fruit of the Spirit h j nor the Seale of our Election' : nor a pure heart or good con fcience k, nor ftrength to holde out againft errours'1- And for triall: firft, of our loue to God. Wee mud know, that hee loues not God that will not come to C h k. i s t for life m; that keepesnothis Cov%mandementsn -^ that u ajhamed of the Crop and profeflione/ C6r*/?°; that loues not the word, fo as to hide ( as precious treafure in his heart) the inftruftions and comforts of the WordP j that is not inflamed and inwardly conftrained to an ardent delire of holy duries in that place God hath fet him in vnto all patience, and long-fufferingwith ioyfulnejfe, THefe words are the fecond part of the Preface , wherein he flieweth that hee praied for them, which hee both generally affirmes , and fpecially declares. The general! affirmation is in thefe words : For this caufe, wee alfo , fine e the day we heard of it, ceafe not to pray for you. The fpeciall Declaration is in the words that follow : iAnd to defire that yee might be fulfilledwtth the knowledge of his will : and fo forward to the end of then. Verfe. In the affirmation are threethings.-firft, an Intimation of a reafon, (for this caufe ; ) fecondly, the Notation of time, ( fence the day wee heard of tt ; ) thirdly, the Matter affirmed, {we ceafe not to pray for you. ) Ingenerallweemayplainely obferue that the defires of our hearts, and endeauoursof ourliues oughtnottobeimployed for our owne good one- ly , but for the good of others. Wee are neyther borne nor borne againe forourfelues. Sanctified and holy men haue beene full of conftant and ardent affections and defires after the good of Gods Children : The mini feflation of the fpirit is giuento euery member to profit withall x. Religious JLoue feekethnot his owne things T : wee fhould notfeeke our owne things, as many doe , but that which is lefts Chnfls, viz. that which tends to his glo- ry, and the profit of his members : yea, Chriftians mould ferue one another by hue : hee is not of God that hath not holy affections to promote fo farre as in him lyeth , the good of Gods Children \ Herein are the Chil- dren of God , and the Children of the Diuell vfually kpowne : cerfainely that which any man is in Religion, hee is relatiuely $ if not fit to ferue the body, then not fit to be of the body i hee is not a Saint, that feekes not communi- on of Saints. This may ferue : Firft, to (hew the miferieof fuch as haue no inflamed de- fires after the good of Gods Children, Secondly , it may giue vs occafion to examine our felues, what good the body of Chrift reapesby vs. If any ChrifiiauoflelTe power, gifts and meanes in the world, aske 3 what good can ! doe to ChrilHans ? 1 anfwere, if thou canfr. doe nothing elfe , thou canft pray to God for them , and defire their good , reioyce in their profpe- ritie, and mourne for their miferies .• neither let this be thought a meanc and vnprofitableferuicetothebody ; for wee fee here a great Apoftlcimploy- inghimfelfe about fuch worke : yea, thou doft benefit the body by kee- ping an holy order in thine owne worke, walking inoffenfiuely. If one flone flie out of the building it may breede great annoyance to the whole. rhirdly,this fhould teach vs to auoide what lets our defires or abilities to erue the Brethren by loue, and what may wrong the body : Take heede of /vorldlineire, euen thefe carking cares, or plodding thoughts , about earthly hing9 : vfethe world, but ferue it not : rake heede of irreligioufneife or the :ommonprophanenelfeof the world : take heede of rafh cenfuring,andthe mftomarylibertyof fpeechtoiudge,andmarter-like to taxe theaclionsof >thers : laflly, take heede of prefumptuous and fcandalous courfes of life. ^nd here alfo may be gathered a comfort to afflicted confeiences , that are , G 3 diftrelled «n The DiuiGon. We are nei- ther borne, nor borne againe for our felues. x 1 Cor. 11.7. y iCer.ig. Z lief;.j.lO. Note* Vfes. ».. ■ ■ . q»i 66 a lames 5.16. \>MAt. 18.19. Incouragc menu to prayer. CP/4/.JO. if. d Ef4.6}.\6. « £f*. 49- 1 J- f Math. 7.9. For this Caufe. Ch; BoUr. When thou feeft the word begin to work in any place pray feruently to God. What thou fhouldcft pray for. L diftrelled, becaufe they finde not what they would in themfelues : they mud know that one great way of triall of finceritie, is by the conftantvpright- netre of their hcarts,in the defires of good to the Church and people of God. And therefore though they cannot fpeake fo much good of themfelues as were meete, yet it is a great grace of God, that they haue inflamed affections towifhallfpirituallprofperitictoGods people, and to bleife them in the Name of the Lord. For this caufe. ] Doti. When we fee the Word of God beginning to worke effectually in any people, and that they wax fruitfull, it is the dutie of all that loue Sicn, to beftirre themfelues , and cry mightily to God, with vncef- fant prayers for them. If it be asked what we fhould pray for , or w ifh vnto them. I anfwere, wee fhould pray 5firft that God would rellraine theDi- uell and all wicked men, that profeffion bee not difhonoured in the birth of it, by fcandalous perfons .• for it is one of the firft practifes of the Diuell , to thruft up wicked men into profeffion > that fothe glory of finceritie might be darkened. Secondly, that the word might haue free paifage withouc interruption or hurtfull oppofition. Seldome doth powerfull preaching make a diuifion in the heape,but the Diuell and diuellifh men flriuc to wring theFanneoutofChrifts hand, that the winnowing may ceafc. The Do- ctrine that feparates the precious from.the vile , and without refpeft of per- fons, yeelds comfort to the gracious , and terrours , as the oriely prefent portion of the prophane, is exceedingly oppofed of the world. Thirdly, that they may grow in grace. But, to omit other things, the Apoftlehere uSewes by his owne example that we fhould pray 5 firft , that they may.truely know the wiS ofGod'va, Chrifl : fecondly , that they be difcreete and wife in carriage, as well as 'wvnderftanding : thirdly , that they may walks worthy rf the Lord, &c. fourthly, that they may increafe in knowledge : flftly, that they might perfeuer , being flrengtbened with Gods might : laftly, that they may lead a patient and ieyfu/l life. And wee fhould be thus careful! of the good of others,both becaufe God requires it, and the Saints haue practifed it j and befides, if thou haue any grace, thou ftandeft or fallen1 with othcrs,in refpect of the credit of profeffion . Since the day that wee heard of it , wee ceafe not to pray for you. ] Firft) from the coherence of thefe 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 Chriftian may exceedingly helpe himfelfe and pi eafu re his friends TheprayeroftberighteoHtauailcthmuch, both for helping of the body, and healing of thefoule a. If two found-hearted men agree in earth , in a fuiteto God the Father in heauen , they preuaile with incredible fuccefTe, they get what they would haue b. And that wee may be incouraged to Prayer, there are diuersthings that mightvndoubtedlyperfwadevstorefolueofthe efficacie of prayer. Firft, Gods Commandemtnt ; certainely God will not require prayer but that hee meanes to heare it c. Secondly, The Nature of God, he is a Father , and bath the compajfions of a Father. Though Abraham would not know his feede, if they had fuites to him, !•<««/ /4fe£&* ignorant of his pofteritie • yet God will heare and rede erne d : Though a mother fhould forget her motherly companions , yet God will not forget his e ; and therefore if earthly fathers, that haue a great deale of ill nature in them, can qiue good gifts to their children, and that becaufe their children aske them, how much more fltalt God our Father , who is perfectly compaflionate^wfjrtW things ; yea, the befl things, yea, the very fbuntaine of all good, his holy Spirit, if wee aske him f /Thirdly , the manner of Gods pre- sence of grace* when wee haue any fuites, heeisnotfarreoff, or hard to come to, as earthly Princes are, and great men in world many times; but I Verf. 9. Wee pray for you. - but hee uneere to allt hat call vpon him in truth i j yea, for more allurance of this, that hee is ready to receiue petitions, it is fay d, His e'ares are open to the cry of the righteous : he is fo farre from being abfent> that there is not fo 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 • heeholdesita great blemiihand diihonourto his bounty, either to deny when hee is af- ked, or to reproach when hee hath giuen ; either to except againft the per- fon, or to fticke at the greatnelfe of the gift h. Fiftlyj the ajfiflance ofthefpirit of adoption -The Spirit helpes our infirmities , though wee know not how to pray as wee ought, yet that (hall not let audience ; for The Spirit it felfe will make rcfjueftfor vs, euen in the fights which cannot bee expreffed l. Sixtly> The merits ofChrtfl and hit interceffion 5 hee hath prayed for vs, fo as what we aslee the Fa- ther in his Name, hee will grant it k. Seuenthly , The hate God beares to the ene- mies of his people ■ Gods Seruants fball fpeede in their fuites, euen becaufe of them that rife vp againft them. Laftly, our prayers are furthered by thevery Fairhand Holinelle of our godly and fpintuall Anceftours, the pofteririe fpeedes the better for their fakes : yea, without queftion we fpeede the better in England, becaufe we are thefeede or SuccelTours of the Martyrs. Obtctt. But I haue prayed for my felfe and others, and yet fmdenotfuc cede. Sol. ,Frrft, if thou fpeede rior^ it is either becaufe thou art not a righ- tcous perfon l : or thou art difordercdin thy carnage in the family m : or thou 'didft not continue in prayer" : or thou doftaske amifte. Sluttl. But how may I know whether I did aike amiffe? Anf. Thou didft ask«amiire:firft,if thou didft pray and doubt °. Secondly, if thou didft make prayers thy refuge, but not thy recompence, when thou earned to pray thou confideredft what thou didft want for thy felfe, not what thou (houldeft render to God 5 thouvfedft prayer to ferue thy turne, but when thou hadft fped, thou didft not returneby prayer to render vnto God his honour p. Thirdly, if thou didll not make confciencc of the vfe of other ordinances of God ;for God will not giueall to any one ordinance. Fourth- ly, if thy prayers were ignorant, proud, hypocriticall prayers <\. Fiftlyj if thou waft not in charitiebut broughteftthy gift, and diddeftnotforgiue, or feeke reconciliation with thy brother r. Sixtly, if thou didft askeof God for wrong ends, or wrong things, as zofpendonthy lufls f : or for temporall things onely or cheefely c : befides, many times it comes topaflethatmen fpeede not, becaufe they are not humble. Wee fliould fo prize and efteeme holy things, as wee fliould exceedingly reioyce, if wee could get but the crummes that fall from the Fathers table. This Humilitie is euer ioyned with great Faith and wifbed fuccefTe in all fuites to God. Againe, it is to bee noted, that men may bee deceiued about the fuccelfe of Prayer : for the decreeforour fuccoursmay goefoorth at the very beginning of our fuppli- cations, though the knowledge of it bee not reuealed vnto vs till afterwards. Further, God heareth prayers diuerfly $ fometimes, hee heareth to grant the verie thing we defirejfometimes he heareth, andgranteth, andgiueth, not the verie things wee defire, but that which hee holds to beebeftfbrvs, and for the diftrefte wee are in : fohee was fayd to heare Cum s t, Hebr. j. Laftly, 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 fweet when they doe come, and that wee may know by the want, that it is his gift, when they arebeftowed, andthatwee may bee more carefuljof the good vfe of his gra- ce?, gifts and benefits, when we haue them . Thus of .the Coherence. Tor you j DoEt. We are bound to pray for others as well as our felues.In this place I confider in this point only two things. Firft, the kinds of prayers for 67 gp/"*/.i4j.id h lames 1.^. Obieci. Solut. I Tfal.14.16. &■ 109:7. m r Vet.3.7. n Lh^. 18.1. ro 8J Qttffi. Anf. ■ O James 1.6, pPftl.l 16. 12. q Mat.6. r Mat. j. { lames j..}.1, t Hofej.i^. DoBr. \ i — y The kin dei of Prayers foe other*. The perfons for whom we mud pray., X Theft, a. Wee pray for you. Ch; I. u fyw. T5.50. X Eflief.i.lt). y C0/.4.J. % iThtf.yv.i Notceafing, whatitiro-, plies. * 2o/)»4' lit iTm. 1.8. iWVtf. 26.41. EpbcfJ.iZ. I "Pef.4-8. JdWM 1:6:7. Hrt.lo-jtficJ'f H«fe 2-3. Obutt. Solut. a Eccl-fr.-i. Mat 6. ObieB. for others : fecondly, the forts of perfons for whom wee mud pray. For the firft 5 Iobferue heere in the originall, two words? a&ow%*£ and eurrifJiAvty in the tranflation, Prayers and Defires : as 1 take it, all the forts of prayers for others may be referred to thefe two heads : and the(e two dif- fer not fo much in the matter, asinthemotiuestoprayer 5 crty^^» Pray, ersy are fuch fuits vnto God, as wee are vehemently mooued to, by the con- templation of God and his Attributes. The difference betweene &y* and «Be«rdt^f is fomewhat fhadowed out by Oration and ^Adoration. A'tvy*™ heere rendered Defires, are all fuites vnto God, arilingfrom the deepe fence of mans cftate, either in dangers, wants, or bleffings : andvnder thiskinde may bee placed the three forts of prayers in 1 Tim 1. 1. for our defires for others, are either Deprecations^ in which wee defire God to turne away, or keepe from them fome great euill j or Interceffions , which arc either com- plaints of wrongs,ormolt importunate fupplications vnto God for their con- uerfion and the pardon of their lias : orlatlly, Thankcfgmingsioi Gods mer- cies and ble flings. Secondly, to the Queftion, for whom wee mud pray. It is fliortly an- fwered, 1 Tim. 2. 1 . for a/2 men, excepting dead men, or fuch as finne vnto death, or fuch, concerning whom the will of God is reuealed for their per- dition, as the man of finne : foas alfoby^tf men, wee vnderftandall forts of men, not all the particular men of eueryforc: for wee may not defire falua- tion fbrallthe men that God hath made (vniuerfally con'idercd,) feeing thecounfellof God is vnchangeablypaft concerning reprobates: But that which in this Text is principal!, is, that Miniflers and People muft pray one for another. Miniflers muft pray for their People : thus doe the Apo- ftlesineuery Epiftlej yea, Samuel faith, (jod forbid Ifiould ceafe praying for you ; as if hee knew it to be a deteftable thing for a Minifter to bee fo 1 etch- lelfeor carelelfe, as either not to pray, or not to continue to pray for his people. Thepeople muftalfopray fortheir Miniflers, and that efpccially for thefe things, that God may deliuer them from the rage of the difobe- dient,and thepraclifes of their enemies " 5 that (Jod would open their mouthes, andaiue them vtterancex, with a fitneife to difcouer thefe crets and myjleries of Chrtfi y ; and that their GoJpe/2 may runne and grow, both in cjficacie and credit x • yea, inas much as they labour about fauing other mens foules, thepeople fhould by prayers labour to further the faluation of their Miniflers. Wee ceafe not. \Note. Firft, hee that loues the people of Godtruely, loues them conftantly. Secondly, that a heart truely fan clified is much in prayer, cannot giue it ouer. It is a wofull thing to negled prayer , but how curfedly miferable is their cafe whofe hearts rife againft prayer, and cannot abide k, butperfecute it in others ? Thirdly, the notceafing in prayer, hath in it conflancie and perfeuersnee in prayer ; andteacheth, that as wee are bound to pray, foare wee bound to perfeuer in prayer 5 yea, if wee muft not ceafe to pray, it implies : firft, that wee muft pray in all places : fecondly, that wee muft watch to pray: thirdly, that wee muft beleeue, and hope weefhall obtaine what wee pray for; fourthly, wee muft not appoynt God either time or meanes : fiftly, that wee muft pray with all manner of prayers 5 forallthefe fiuc things are requifite* : or if any of them bee wanting, there will not bee conftant and faithfull prayer. Yea,»or cea{ingtnotes that there is fingular comfort in prayer, elfe men would neuer hold out. OlieB. But, nttceafmg, implyes, multiloquie* vaine babbling. Sol, Not fo: a man may pray carneftly and often, and yet not vfemany words a. Obteil. But, to pray without ceaftng, is to beetyedtovfe idle repetitions j for Verf. 10. 1 1. Knowledge of bis Will 69 Solut. b Tf4l. 40.4. for .how can men bee furnifhed and finde matter to pray fo often and fo much ? Sol. A Chrithan is furnifhed many wayeswithneedefulloccafions ofcontirJuall prayer. Firft, heeis tyed to a dayly Sacrifice both morning and euening, by Prayer and Prayfes. Secondly, hee findes continually new Mercies, and thofe require new fongt of pratfe and prayer b. Thirdly, as his Knowledge encreafeth by the vfe of the meanes, hee findes an increafc of matter, to driue him to prayer, and make him pray better. Fourthly, new infirmities breaking out in himfelfe and others, and that dayly, giues an occafion to renue his fuites to God. Fiftly, the Creatures, and his cal- lings muft bee fanftified bj the Word And Prayer. Sixtly, varietie of erodes breaking in vpon him, giues him caufe torunnetoGod forthe fanclifying or remoouiug of them. Let fuch prayfeldome asthinke they owe God no Sacrifice, or receiue nobleffings from God, or care not for knowledge, orfinde no infirmities inthemfelues, orhaue no erodes, orneedeno bleffing vpon their callings and labours: but let all that feare God ftirrevp themfelues to pray without ceafing, becaufeGod requires it, and hath made gracious promiles ; becaufc theyfinde daily neceffities, and may heercby exercife their faith, and (hew 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 C^ffirmation. The £>*c*V<*f«*jfollowes. Thatyee might befnlflled with the knowledge ofhk will in all Wtfdome and fbiri- tuall vnderflandtng, thatyee might walke.) err.] In this 1>eclaration hee defcribeth the knowledge hee prayes for, by fiue things r 1 By the ObiecT: of it 5 The wis of God. 9 1 B y the Parts ; Wtfdome andvnderftaniing. 3 By the End 5 That jee might walke, &c. Verf. 1 o. 4 By the Caufe 5 His glorious pon>er,Verf. 1 3. 5 B y the E ffe&s ; Patience , Long-fuffering , loyfalncjfe. TheObieclisdefcribed in thefe words ^ fulfilled with knowledge of hit Witt. Ahdhereis, i.theObieclitfelfei WiUofGod: z.the Meanes of apprehen- llon {viz,.) Knowledge : 3 . the M eafure, filled with it. Of his will.]. WiIlJ3 a propriety in God. Proprieties in God are either Perfonallor Elfentiall : the Proprieties of the Perfon are fuch as thefe j in the Father, to beget and fend foorth ; of the Sonne, to be begotten and/* nt forth; and of the holy Ghofl, toproceede : the Properties of the E (fence, are of two forts : fomenotethe £ (fence, as they fay, apriori ; and thefe are fuch Proprieties as are incommunicable, that is, arefoinGodas they are in no Creature, as Infinitenelfe and Simplicitie, free from all mixture, parts or compofition:fome note out the ElVence a pofieriori 5 and thefe are fuch as are fird and principally in God, but in thefecond place communicable to the Creature -, and of this fort are Power, Wifdome,amd Will in God. The will of God is either, TheWillof 'Gods good pleafure ;or, The Will of his pleafure. The Will of Gods good pie afore is in things where theeffecl: is good* TheWillof his pleafure is in things where the etfeft is euill ;and foheewils in refpeel of the end, but not in refpecT: of the meanes to the end, as Sinne, and fome Miferies. The Willof Gods goodpleafureisheerc meant : and this hfecret Qxrenealed. The repealed WtHhheere meant. ThereKeatedWillof God is of foure forts. It is I. His determining Win concerning Vs, what (hall become of vs e. z. His prefcribtng WiH, where hee c Ephtf.ij, requires either Obedience j andthisisreuealedin the Law : or Faith and _ Repentance,^ Proprieties in God.. BentfUthi. TUciti. 70 *■ ■ ■■ AEplftf.l.}. e G4/.1.4. Mat 18.14. i I Cor. 1. 1. tym.l.io. What wee fhouldfceke to knovr. glCor.lJ.f. h 1 Cor. 2. 9. IQtowledge^ Chap. 1. i Efhtf.%.^. Motiuesto knowledge. k ltr.q.l+. 1 Mark? 4.1 1. m Ha/4.1 1' n Jot ix 14. oPUj.j. p j(MM.IO.|l. q Ho/*.6. r M»i7.j. Rules for attaining knowledge. C Mat. 11.17. t Iehnj.l7. u Ho/tf.I.j. Repentance, and To it is revealed in the Gofpell d. 3 . ffo approomng PKiB, and that is that Will, by which bee gracioufly accepts, and tenderly regardeth thofe that come to him in Faith and Repentance e. 4. Hu dtsfofing W$U, and this is the will of his prouidence f. The preferring fVtHoi God is wholly reuealed, the other three but in part, and by confequent. Thus of the ma of God. T2C»w/«»£*.] This is the Grace by which the Will of God is apprehen- ded. The originall word is three waies accepted : Somerimes,for Knowledge; fo ordinarily: Sometimes, for Acknowledgement 5 as it is translated inthefe places ; L*kf 1. 4. 1 Cor. 16.1%. 2 Cor. 6.9. Sometimes, (or Knowing againe. All three fences may be heere well considered off. Firft, of knowing Gods Will. Heere I confider three things : firft, what we muftknow:fecondIy, why : or, the motiues to perfwade to fecke for know- ledge : thirdly the meanes to be vfed thereunto. For the firft : wee mud know that God doth approoue of vs in Chrift : the approouing will. And this is fo necelfary , that our hearts can neuer bee rid of the occation of feare of our Reprobation, till wee doe know it8. Se- condly, we muft 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 weelouehim h. Thirdly, wee mud labour to know what heerequireth of vs : his prefcribing will. Ids fayd of David, Alls 1 3. *£.that hee did all the wils of God ; and fofhould wee alfo labour to know, and by practife exprctfe thepowerof all Gods wils : and the rather, feeing we hauc fulfilled, not the will, but /A* wils of the flejb from time to time*. Forthefecond : there are many things might enflame vs to the defire of knowledge. For this is theglory of Gods Elcc% not riches, not ftrength, ootcarnall witk. It is the lingular gift of Gods grace, and fpeciall portion of his Chofen1. It is a great finne, and greeuous curfe to want itm : but a damned plague to contemne it *. Knowledge ? Why.' it is more excellent then all things ; all but lofle and dung in comparifon of it °. Without it, Zeale is little worth p, and Sacrifice is in vainer. What Iballl fay j7&# it et email life to ktiow God, And whom he hathfent Iefm Qhrtfl T» Thirdly, whatmuftwee doe that wee mayattainc to the knowledge of Gods will ? I anfwer : Firft, wee mull get to bee true members of Chrift : for No man knoweth the Father but the Sonne , and ihejto whom the Sonne reuealtth him f. Secondly, we muft confeionably praclifc what we doe already know by the light of Nature , or generall light of Religion , and then Chrifts gracious promifelyeth for the further reuelationcuen of fauing knowledge1. Thirdly, men neuer foundly profper in the attainment of fauing knowledge: till they hauebeenein thefurnace of affliction of Confciencc:aftcr men hauc beene wounded in fpirit and their hearts fmitten within them, they will then know, and endeauourthemfeluesto know u. B ut this Qucftion may be excellently anfwered out of two places of the ApoftleTW. Firft, in the n.ofthe Rom. 1.2. 3. TheApoftle fhewesthata man muft doe fiucthings, if hee would know what the good, and acceptable, and per- fect will of God is. Firft, hee muftdeuote himfelfeto areligious courfeof life : this hee calles/icr»/7«»^ofourfelues to God, Verf.i. Secondly, hee muft no more follow the fafbions of the world. Thirdly, hee muft by prayer, and the vfc of all the meanes, repent for the finnes of his minde, and get a new minde to put his knowledge in. Ver. i. Fourthly, hee muft be pro- uingandtrying,©ften examining himfclfe, and trying hiseuidence concer- ningthc faith of Gods good will tohim, as the hope of his glory. fer[e t. Firtlr, Verf. io. II t\nowledg. How ana mr! manmaybe knowne. VV'iomate the Schifme m die Charch 74 Biuelifhwifo dome. lC*r:x:t. Exod- i.lQ. Earthly wife- dome. In all wifedome and Vnderftandtng. Cha p . tl Cor: i: it. kEfief: I.I*. C I Co y: 1.16. 1 7 dMatb:il.l7 ti Cor: 1. 19- gr i.6. iVfah 19.7. glob J. 3. h7»reu.i».iy. gr 16. 12. l6, iPro«.-i7. 17. kPro-ij.li. but though men are deceiued, God will not be mocked; thefe are the men that God meanesto indite for making of Sefts in the Church, as well as Heretikes. Secondly, feeing true Wifedome is from aboue, it fhould worke in vs a diflike both of hellifh wifedome and earthly wifedome : by hellifh wife- dome 1 meanefuch wifedome as was in the Priefts when they killed Chrift, or that that was in Pharaoh 9 who counts it to deale wifely, tooppreffeGods people : It is diuellifh wifedome to bee cunning or artificiall in hiding the practifeof finne: it is diuellifh wifedome to haue skill in defending tnne ; Ids diuellifh wifedome that is vfed in the refining of finne ; as for example, drinking of healths began to grow to that detefted head, and was accom- panied with that filthy villany and abhomination , in refped of theexcelfe of it, that certainely the Diuell fhould neucr haue gotten the mofl men in a fhort time to haue had any thing to doe with fuch a damned bealllineifej now the Diuell not willing to loofe his homage and f acritice , infpires fome mentobringin aliberrie to dnnke in leife glades, and with allowance of cboyfeof drinkes or Wines,and now the finne is refined,it goes currant. Earthly wifedome is of two kindes : for either it is a skill to get goods, or clfe it is humane learning and policie , both allowable in themfelues , but neither to be too much liked ortrufted to : for as for the skill to get riches, fVhat would it profit a man to winne the whole world And loofe his owne joule f and thepraifeof humane wit,learning, policie, &c. is much curbed by certaine terrible places of Scripture. The conceit of this wifdome makes the Croife of Chrift of none effect a ; and a man may haue a great meafure of it , and be famous, and yet be without God, without Chrift, and without the couenants cf promifet and without hope in the world b : for, not many noble , nor many wife hath G«dchofenc. Yea,God many times hides the myfteries of theKingdomeof Grace from thefe great Wife-men d, and fets himfelfeofpurpofetoftayne their pride, to deftroy their wifedome.and to infatuate their counfels. Where is the Scribe ( learned in the Scripture ? ) where is the Difputer of this world ( skilfull in humane learning and policie e ? ) Hath not God ( to vexe the ve- ry hearts of thefe men ) tyed conuerfion of foulcs, ordinarily, to thefoo- lifhnefTe of preaching ? D08. 2. It is not enough to get Pietie , vnlelfe wee get Wifedome alfo, I Cor. I. 24. ^ O. tsftts 6. 3 . Ephef. 1 . 8. 1 7. Vfe is,firft,for confutation of thofe that hold all labour for the attaining of fpirituall things to befolly; of moft men thofe to be foolcs that make fuch adoe about the vfe ofthe meancs of Saluation. Bucit is certaine that Chrift, that giues godlie men righteoufnelle, giues them Wifedome. Religion doth not make men foolifh, but giues wifedome to theftmple (. Secondly ,Pro- fellbrs fhould be aduifed to make confeience of difcrction in their carriage, as well as holineffe : and to this end they fhould take heed, 1. Of pettifhnes andpeeuifhnelle; a vice, fhould be onely found in the bofomeoffoolesf. 2. Ofconceitedneffejafoulevicctobefowifeintheir owne conceit, that thcirowne waves fhould alwaiesfo pleafe them, that they thin ke better of ibcmklucs then of featten men that can giue a reafonh. 3. Of rafh medling with other mens bufinelfe, or prying into their eflates' : mem eyes fhould net bt in euery corner ofthe world. Laflly of vnaduifed openneife 5 in all compa- nies ; without reflect or heedfulnefle, topoure out all their mindes k. Thus of the general! Doctrines. The firft part of fauing Knowledge is here rendred Vnderfianding , and is Contcmplatiuc Knowledge. Contemplatiue Knowledge hath in it two things , Jpprehenjion and Medita^ tion 3 that is, the power to difcerne Doctrine, and the power to meditate of IVer. 9. Vnderflanding. 75 of it -, both arc needful!, and in both men are exceeding wanting ; efpecially in the power of Meditation. Ifyouaskemeewhafctheobiedt is about which wee (hould meditate, itisanfwered before ; it is the Will of God, determi- ning,approuing, prefcribing and difpofing. And it is no wonder, that mer. gee lo little knowledge, or are fovnable for contemplation, becaufe euery one is not capable or it ; the Scorr.er may, in a paflion,/^^ wife dome a but bee cannot flnde n l. Befides, themeanes mud bevfed: efpecially in Contempla- tion, it is exceeding hard to hold any co*rfe conflantly , but the ground mud be from matter of praicr, or hearing, or reading. Further, many things are required to fit a man to capablenelle , and pov\er of holy Contempla- tion : Fir ft, Chaflitie of hear tt and affections ; for fuch as are carjed about with lufls are euer learnings but neuer come to the knowledge of the truth m. Second ly, Meckencffc, or reft of heartfrom the hurry of difordered affections and troubled paflioos 5 haftv affections and a foolilh minde are infeparabie ; bee that is paflionate can lift vp no holy thoughts , but hee can eafily exalt follja. Thirdly, «x* 'good minde, thacis, an vnderftanding, not exercifedin imagining andplodding ofcuill -.men of nicked imaginations are vtterly difa- bled for contemplation. Fourthly, Humilitie, or a tender fenfe of ones owne wants and vnvvorthineife: the proud-conceited man, for matter of Medi- tation, is of an emptie minde, vnlelTe it be that they dote about queflions , or ftrife of words , or vame difputations , that tend to nothing but ftrife or vaine oftenration °. Befides, a heart fatted and flelhed with prefumptuous hopes, or prof ts and pleafures, and hardened through long cuftomeand practifcof finne,isalmoftuholy blinded in the things that belong to the Kingdome of C H m s t 3 Theje men have eyes, and fee not 3 and eares and are as ii they heard net?. To palle from this point of Knowledge Contemp/atiue , I conclude encly withtheconfiderationof the 8. of the Prouerbes, where it is the drift of the holyGhofttoperfwadementofeeketo (lore their hearts with knowledge, both for fenfe and Vfe. JVifedome cries to be heard. God would faine fallen knowledge vpon allforts of men. Now if any fnould a;ke why Wifedome isfoimportunate,orwhereforetheymuftfetallafideto get her 5 there are three Reafons giu«fn. Firft, becau'e wee are naturally (ool:fi>7 and not wife in heart .there is no inward fubltance of found knowledge in vs, Verfe e. Secondly, the things to bee imparted are the raoft excellent in heauen and earth, Verfe 6. Thirdly , no knowledge but this , but it is ftained with erro'tr or lewdnejfe : no a in the Scripture wee are fuie of two things , Truth and Puritie. Obtcti. But the Doctrine of Religion, asit is reuealed in Scripture, is ex- ceeding erode and contrary to ournatures. Sol. Itisanfwered, that there is nofro-irardneffe in it ; it is in vs, not in the Doctrine it felfe, Verfe 8. ObieEl. But the ftudy offauing knowledge is exceeding difficult. Sol, That is anfwered, Verf. 9. My words are all platne to him that will vnderftand , and firaight to him that would finde knowledge .• If there were aconftantdefireand endeauour in men, they would finde great fuccetfe. Obietl. B ut it is not a profitable courfe nor gainefulJ. Sol. That is denied, Verf- 10. n . Knowledge u better then Stluer, or Gold, or precious Stones - and it is more thrift to get it then to get riches. Obietl. But 1 fee that many that follow Sermons, and ftudy the Scrip- ture?, are very indifcreete, and men of no reach nor parts. Sol. It is anfwe- red,f^ry. 1 2. that Wifedome dwclswith Trudence or Difcretion,and finds forth Knvwledje and Counfels: and if men were compared , in their present know- ledge^ ith what they werebefore, it would appeare that they haue gotten more difcret;on,&:.theneuer they had,& therefore it is a meere imputation. H z Obietl. I Pro.- 14. 6. Rulei for con. templation. m 2 7"»Vr.-j,6. nTio: i a. 2g o 1 Tim:6,$ ? . pMath-ij.n Diuers obie- c~r or.s againft Knowledge anlwered. Obietl. I. Solut. Obietl. 2. Solut. Ob'uU. 3. St/ut. ObieEl. 4. Solut. n6 ObieZl. 5. Stint. Obieci. 6. Stint. ebicn. 7. Solut. ofaft. 8. Solut. ObieFr.9. Solut. Vnderftandjng. Chap, i.j ObieB. 10. Solut. Wherin wife- dome or dis- cretion con- fifts. 1 Wifedomes order in fca- ucn rules. t^MdtU.6. 31. txTim.-z. ;• to 3, ObieB. Many great profeiTors are men of wicked Hues. Sol. Verf. 13. ThefeareoftheLordutoJoate eutS , at Trtde and ujrrogar.cse, and the eutll way , and amouth that freaketh lewdthings : and therefore if any fuch bee of wicked liues, they are hypocrires, thruftvntoprofeflion by the Diueil, of purpofeto fhametheftudy and endeuour after fauing knowledge. ObieB. Buttfac mod that follow Sermons, and read the Bible fo much, are bafeperfons, and men ofnofafhion in the world. Sel. That is denied, Verf. 15. 1 6. For, the holy wifedome of the Word hath beenethefaireil I ornament, and help, and fupport to Kings, Princes, Noblo and ludgesj By mee Kings raigne, and Princes decree Jufitce. Obieu. But this knowledge fills men with terrours and Melancholy. Sol. That is denied : for it is a moft louely lfudy 5 / louethem that lone me. It ip * only terrible to fuch as fo loue their finnes, as they will not part with theni. ObieB. It is a kno-A ledge neuer attained in any perfection. Sol. That is denied too, Verf. 1 7. They thatfeeke me earely (ballfinde me : men get no ripe- nelle in knowledge, becaufe when they vfe the meanes , their heads are full of care* or lulls, &C. orthey waitenotvpon the opportunities andaduan- tages of the meaces : ihcyfeek? no: earely. ObuB. But, at the leafl, it is an enemy to Thrift, and a hinderancc to mens outward eftates. Sol. That is falfe too, and hee giues twoReafons fork, J 'erf 18.1 9. 20. For fir ft , the mofl durable fishes ( that is better then all gold or pleafure ) u rightecufnefa and this is gotten by th|knowledge of the word. Secondly, that that mod an end impoueriflieth men , is the hand of God, or of men •, andlinnevfuallyand diforder is the originall caufeof allleiTesorpouerrie. Now Wifedome caufeth a man to walke in the waves or. righteoufhelTe, and fo to inherit fubftancc ; and as God feesitmeeteror them,ru fill their treafttres. ObieB. But a man can neuer obferue the rules of holinetTe required in the word, and vrged vpon men by preaching. Sol. The word do:h not on- ly (hew men what they fhould doe, but it giues power to doe it: It caufeth mtntowalkeintheway of righteoufnefie, Verf. 11. Laltly , to put all out of doubt. Knowledge \ Why 1 It is the very glory of Chrill,and dwelt with God in the very beginning of the world ; yea , it was begotten from euer- lafting, when there was no depths, nor the mountaines fetled, nor the earth framed, Sec, from Verf. 22. to 32. The exhortation is in the end of the Chapter, that as men would alfure themfelues to be Gods Children, or to be bleiled in their wayes they fhould heare instruction in this point and bee wite,znddai/y watch attioe gates of Knowledge : fo fhould they get the life of grace and obtaine the fauour of God , when others that defpife knowledge, and the meanes of it, mail be fo wounded infeule, that they ihall certainely die eternally, Verf. ; ;. 3;. 34. 35. Thus of Contempt 'atiue Knowledge. mfedome, or ABtue Knowledge fbllowes : the confederation hereof is ex- ceeding difficult : for itlyeth in the prefcribing of the difcretion in pra&ife, rVtfedometnpraBife Rands principally in two things : firft, inOrderof pra- ftife : fecondly, in the Specialties of good behauiour. Wi(cdcmes Order lierh in the prefcribing of Rules concerning the priority and precedence of things in praftife: flic tels what mud befirftdone,and chiefly ; and thus (he giues feauen Rules. 1 That Heauen be fought for before the earth, and remiflion of finnes in Chrift, before aay other thing s . 1 That men choofe prefent affliction rather then future; rather fuffer now withhopcof rewardin another world-, then take pleafure now, to endure thepainestocome1. __, * % That Ver. 9. ViJeuomL^ 3 Thar God be ferued before man, whetheric be other men or thy felfe: thus iuswifedometoletGodhauethefirfr. place in the mornicg, before thou ferue thy felfe in thy calling : thus it is wifedome to obey God rather then man , uhentheCommandementof Godandthecommandementof man lieth before thee, and are contrary one to another ( : thus alfo the duties, of the firfr Table arc to be done before the duties of the fecond Table, in equall comparison c. 4 That death be prouidsd for before life ;firfilearnetodye,and then it is ea.ie to learne to hue u. 5 That opportunitie be preferred before time : Worke in harnejl : »«% while je h*ue the light : delay not whillhhou hart the meanes,/r»remainesvntovs,toglorifieGod , and workeout theaflu- rance and fruition of our owne faluation. Shall wee not then arifefrom the fleepe of finne, and now cafl array the workes of darkeneffe / Is It not now time to arme our felues again (1 thefluggifhneireof our owne Narures.and the cor- ruptions that are in the World ; to walke honefily, at becomes this day of grace and fauour c ? 5 The miferable euents of feruing the flefh might moue vs. If wee haue the meanes, and make a fliew, and yet liue carnally and fcandaloufly , wee may decern* our felues, but God -mil not be mocked: wee fiaBreape a* weforv - if wee for* to the flefbjwee /ball of the flefh reape corruption d. And for thefe thing. the wrath of God commeth vpon the Children of dif obedience And therefore let Verf. 10. Walke Worthy of the Lord. J let no man deceiue vs with vaine words : and ii Ierufalem mil not be infirucled ,nty foule (faith the LordJ /had depart from her , and jhee /hall be defblate, as a Lxnd that no maninhabiteth l '. And contrariwife,if wee would fow to the fpirit , and neuer be weary of "well doing,nor faint orfatle, in duefeafon wee (bould reape; reape I fay of the Spirit, euen life euerlaiting s. 6 Wefhould be much moued by the dreadful! relation wee Hand in, to God, to Chrtfl , to the holy Cjhoft, and to the Church : to Cjod ; for wee arc his Seruants, and therefore ought to be holy at hee is holy h : wee are his Children and therefore ought to proue it by our obedience '. To fhrift ; for hee hath wafhedvs in hit blond, and (hall wee pollute our feluesagaine/heewasin his owne practife a perfect patterne of innocencie , and (hall wee not learne of himk? wee are his Members , (hall wee ihame and diflionour our Head? our Sauiour is in Heauen, and (hall we be buried, like Moles, in the loue of fenfuall and earthly things ? or rather, ought not our affections and conuer- fationstobewhereChriftis.euen in heauen,at the right hand of therutber J? To the holy Ghoft; we are his Temple, and (hall we defile Gods holy place'To the Church j which is the Citie of the holy Godt which hee hath confecrated to himfelfe : and therefore were it not wickedneffe to prophane it with impuri- tie ? Let vs liue as the Citizens of God m. Laftly, in the i Thef.4. 1 finde an Exhortation to holinelfe, and it is infor- ced by fiue reafons: firityt is the willofGod^erf.^ . Secondly, a holy life is an honorable \ik,Verf. 4. Thirdly they are Gentiles, not Christians, that liue prophanely,£)*r/75. Four thly God is a certaine auenger of all vnrighteottfnejle, Vcrf.C. And finally, we are called v'nto holtnejfe, Verf.y. Secondly, if it bee asked, how it comes to palTe that fuch multitudes of people,liuing in the bofome ofthe Church, are touched with fo little care of holinelfe of life ? I may anfwere, diuers things. X The Vaile of Ignorance ly eth vpon their hearts n, and grojfe darkenejfe (til 1 couersthofe people0. Though the light be come, and the glory of the Lord; Yet for the mod part thefemen abhorre the light?, and therefore are their waies darke andfltppery fl. a Mens hearts goe after their eyes, and mens fenfes are made Maifters of theirliues r, and therefore are their affections onely flirred with carnall things, they take their directions from their owncflefli , and walke in the way of their owne lufts r. 3 Many times their brethren deceiue them c : Imeane, they are milled fometimes by their owne miftaking and mifapplyingofGodspromifes, and fometimes by the finfull dawbing of wicked Teachers that fet themfelues to Jirengthen the handsofthe wicked, and difcourage the hearts oftherighteomycrjing Pft«*,and fafety , where there it no peace. Vngodly men thefe are , t hat gaine- fay the doctrine of thofefaithfull men, that would cure this finfull generati- on, by a meete feuerity of doctrine. 4 Themoftmenfee noneceflity of thercftoring of their foules : they cannot bee perfwaded of the neceflity of Regeneration and conuerfionby the Word, and when they come to themeanes they feekenot to God to lead them n. 5 Mcnare'«:8.j8.j9 Thegaincof godlmeflc. m Vfai.t.vh. q /•/;.-ii.8.g. r.E/^43.3. CEfajtf.14. 16. t Efay W *•• & f o:?/f. u Hof.ii.ii. x GiZ.-y.-i8. y Hpm.9. i. Z Heutl.- z. 10. Thirdly,that we might attaine vntothis holineireof Conuerfation : 1 Wee mud grow out of liking with our owne waies , and our prefent carnall courfe, and forfake that way, and returne from it x. 2 We muft get out of the way offinners-, for he that walketh with the vngod- ly will be 1 ike them x. 3 Wee muit mightily labour for knowledge, and bee much in contem- plation : andtothisende exercife our felues in Gods word day and night, and dwell in Gods houfe. Coherence with Verfe before, and P/aJ. 1.2. Prou. 8.20, and2.11.12. Pfalm. 84,4.5. Efajz.i. yea, wee lhould by conference aske the way one of another". 4 Wee mud get into Chrift $ for hee is the way, and till wee labour our ingrafting into Chrid, and fettle our felues to feeke aSauiour, eucn vnto vs by faith, ail our workes are in vainc. 5 That our conuerfations might be more holy, and vnrebukeable, wee fliould firft labour to get holineflTe into our hearts ; for if grace be within, duties will be without 5 if corruption be mortified in the Soule, w hich is the fountaine, it will haue no great finne in the life, which is the dreame which flovves from the heart : firlt, we fhould guide our heart (into the way t,for there- out csmmeth life b. 6 Wee mud fubmit our felues to Gods corrections: learne obedience by the things w.cfuffer c, obey the checkes of our confeience, and be contented to eate the bread ofajfliclion d : beare the words of rebuke and admonition e : for bee that refufeth correction will cert ainelygoe out of the way of life f. Ladly, we fhould commit our way to God, and by condant and daily prayer befeech him that hee would /hew vs the way , and lead vs forth Z j and then , thathewouldyrVr our fieps in his paths, that our feet doe not fltde^ : and to this end, that he would remoue out of our way, all impediments , and euery lying way ' : and that he would daily quicken vs in the way, againft the fluggifhnefle of our owne N atures k : and bend our hearts to his hoiy feare, but elp ecially euery morning wee mould befeech God fo to affid vs,and guide, and dreng- then vs. to doe the duties of the day, and that lice would fee to and defend the thing of the. day in his day \ by the vertue of Chrids intercefiion,and his words, which are nc ere vnto God day and night. Fourthly, thus doing, andendeauouring our felues to know arid doe Gods will. 1 The Lord would k»ow vs by name, and take notice of our wayes,euen with the knowledge of approbation m. 2 Our liues would be full of icy and chearfulnefle n :yca, they that haue fa- ded of the ioyes of aCrowne, (hall leaue the Throne and Pallace, tofceke the fweet delights of the faithfull,and tofing their fangs. 3 God would walke in the middefi ofvs e. 4 Yea, hee would keepe his Couenant and Mercy with vs P. 5 We fliould be protecled again d all hurtfull troubles, being eytherpre- ferued from them, or in them : if we walke in the day wejballnotftumlle 1 : yea though we went through fire andwateryyet Cjods holy prefence and flrong arme would be with vs r ; yea, we might dweHwith euerlafling burnings, that is,with- in the knowledge of Gods terrible prefence,and light of his great judgments, when the hypocrites oft he world would be afraid f. 6 Or if there were forrowes and griefes vpon vs in this world, yet heauen fhall come, and we/ba/l refi in the beds of eternall eafe, whatfoeuer betides vs , we (hall not lye downeinforrow *. } Thus to liue,h,to rule with God^andtobefaithfullwithhis Saintsu. 8 Thus fhall we fcape the vigor of the Law x,and the flames of Hell y. Laflly ,if we C otinue faithfull to the death, there is Uid vpfor vs a crown of life x. Thus Verf. 10. Walke Worthy of the Lord. Thus of walking, or holy conuerfation in the generall : now in particular, that we might walke in an holy eminency , three things (as is before noted) are heerc vrged. Firlt , that wee fhould walke worthy of the Lord.] That is, fo to know and confider the lingular mercies of God in Chrilt , as to endeauour to expretle ourthankefulnelfe in the obedience of our hues, infuchameafureasmight become the mercies of God. Before I open the words further, I confider in the generall, two things. i That the obedience of the faithfull is rayfed by the contemplation of the mercies of God : which fhould teach vs,as wee defire more to abound in good fruites, fo to be moreinthe aflurance, andoften medication of Gods Iouetovs : more knowledge of this kinde would worke more obedience 5 and aconrufed knowledge of Gods mercy is vfually accompanied with an vnconlfant obedience. Befides, this reprooues the dangerous and finfull abufe of Gods mercies in the common people, that vfe to plead their fafetie (notwithflanding their finnes) by the alledging of the mercy of God to fin- ners : whereas it is mdftcertaine , that the right knowledge of Gods mercy would make men afraid to finne; There is mercy with thee that thou maifl be fea- red, faith the Pfalmift8 : and it is the infallible f/gne of a true conuert, that hee doth feare Gad and his goodnefe b : euery man can feare God and his Iuftice , efpecially in fome kindes of Judgements 5 but a childeof God doth neuer more tenderly feare God, then when hee hath greatefttafte of Gods mercies. # 2 The Papiils would findemeritofworkes in this Verfe: both becaufeho- linelfe of life is fo much vrged, as alfo becaufe heere is the word [worthy] vfed as if the Apoftle fhould grant, that they might be worthy of, andmeritthe bleflings of God. Myanfwereis, Firft, that merit cannot be founded vpon Scripture; and fecondly, it cannot bee founded vpon this Scripture. For the firft,we can- not merit for many realbns in Scripture : firlr, wee are not our owne men, wee are foryed vnto God that gaue vs beeing in Nature and Grace, that when wee haue done all wee can doe , our owne mouthes mud fay wee are bntvn- profitable Servants c. Secondly , allow Juffciencii to doe any goodis of Cod \ not from our felues d. Thirdly, God gaines nothing by vs. If thoube righ- teous , whatgittifi thou to him ? or, -what receiueth hee at thy hands e ? Fourth- ly, men talke of their well-doing, but what fhall become of their finnes ? If the Papifts will firft goe to hell for their finnes,and fiay all that eternity there, then afterwards if God create another eternity , they may haue hearing to relate what good they haue done : the curfe of the Law will be flrft fer- ued ; thepunifliment of sAlams one finne barred the plea for any reward for former righreoufnelfe. Fiftly, what companion can there be betweene the glory of Heauen, and our workes on earth f ? Sixtly,it is worthy to bee obferued , that it is mercy in God to fet his lone vpon them that keepe his Com- mandements, Exod. 1 o. Command.!, Seauenthly , wee are fo farre from meri- ting, that we are taught to pray God to gtue vs our da%ly bread, wee haue not a bit of bread of our owne earning. Eightly, the Sandification of the mod righteous is but begunnein this life. Laftly , vnto all thefe Reafons adde the further Teftimony of thefe Scriptures, Dan.Q.y.Rom. 4. 5. and 1 1.9. 1. ^ir.4,4.PW'.j%'8.9. Secondly, This place hath no colour for merit: for (topafleouer that reafon , that the Scripture requireth good workes , therefore our workes merit, as a mod falfe and abfurd argument: ) the wordes [ worthy of the Lord] cannot be applied to merit by any meanes : for in as much as the Lord had beftowedmaffly of his fauours already vppon them, andgiuing his hand and Si 2. Generall obferuauons. a ?/*/.. fence h. And becaufe the wandring and vnmortifled heart of man is not eafily brought to this, therelore we muft humble our f ehtes to gaine a better a- bility to walke with our God x. z Wee muft/^f the Law of God ( as the onely rulepf our adieus) alwaies before vs k ; and by all meanes be carrfull to obey tfre mctiofl^f Gods Spi- rit, euen the Law in our mitfdes, that is, to walke after the Spirjjjk ^kdraccording to the Stint™. 3 WemuftlabourtogIprifieGod,byendeauouringbyan openlight,to approueourfeluestofheworjd, in (hewing the power of Gods grace in our workes, ana1 the newnes of our liucs n. 4 We muft be contented to deny our owne reafon, wit, defires, delights, and profits, and to take vp any crofte God (hall lay vpon vs °. % Wee (hould go beyond all ciuill honeft men in this, that wee would refpeel all Gods Commandemcnrs, and make confcience of euery linne,by Prayer and endeauour to auoid it, andtobbeyGodfcoth in ourfoules and bodies 5 and in euery part of fcoth. wr Laftly, we (hould 10 admireGods loue, in deliuerhg ourfoules from death, and our feet from falliHg^&c. that wee HiouldfeekeGods face in the light of theliuing, and neuer to come frnpty handed, but Gods vowesjlould be vpon vs, and we (hould euer be rendringpraife. ThankcfuJneffe is all wee can giue to God p. In all plea/tMg.] This is the fecondthing required in our conuerfation: we (hould not thinkeit enough to liueiuftly and religioufly, butwee muft liuepleafinglyalfo, and this is true: i.In refpect of God ~: Let vshaue grace that wee majfo ferue God, that -wee may pleafe him 1. 2 . In refpeel of*our owne Confcience, preferuing thereft and goodnefle of the confciencc. 3 . In re- fpeft of men : thus the -wife careth to pleafe her hufband, and the hifbandto pleafe his wife r. It is not enough to be perfwaded that that we doe, be good j but we ought to looke to it, that it be pleafing. So, in all dueties to God , and in our carriage to men. Quefl. But what fhould wee doe, that wee might fo ferue God, as pleafe him too? Anf. This is anfwered in diuers Scripture. _**. 1 Be Verf. 10. ht all pleafing.. «5 1 Be fure thou be not ** the fie fb ; for no fuch can yleafe God f : and they arc in the flefh chat can relilh nothing but flefhly things ; that take nocare to pro- uide for the life of Grace and peace of Confcience j verf.6. that will not bee fubieft to the LawofGod 5 verf.y. that haue not the Spirit of Chrift, verf.p, and that dye not to linnc, verf, 10. ObitH . But there are many wife men, to whom thefe fignes agree , and may not they for their good parts otherwayes be pleating to God i Sol. No ; fo long as they are flefhly pcrfons, their wifedome, bred in the flefh , is io farrefrom pleafing God, that it is enmity to God. 2 Thou mud let thewillof God reuealed in this word, be the rule of all thy actions, alight to thjfeete, andalanthorneto thy paths j for in the Word is contay ned both what be requires, and what will pleafe him. 3 Thou mud make confcience of little finnes as well as great finne? : if a man breake the leail Commamdement , and then by doftrine or deence maiataineittobeafmall matter, our Sauiour Chrift fhewes that this is not onely difpleafing to God,butit will caufeGodto caft men out of heaucn with indignation : on the other fide, whofoeuei fballmakeconfcience to obferue Gods Commandemcnrs in the things ihe world counts leffe matters pad fhall conftantly by doctrine or profeffion declare hhjinceritie heerein , hee (hall be exceeding pleafing to God, and God will fhew it, by making him great inthcKingdomeofHeauen'. What commandement could beelelfe then the commandement about the not eating of bloud , and yet with many words, their obedience herein was vrged, and thatwith thisreafon ; asthey would haue a'lthingigoe wellwith them and theirs , and doe that which if pleafing or right in Gods fight «. 4 Thoumuftdefireandprayforthebeftthings; thou muft fo thinke of profits and pleafures of this world, as efpecially thy heart mu ft de fire, and thy lips requcft of God the wifedome and grace that is from aboue. It did ex- ceedingly pleafe God that Salomon z^Ked wifedome and not riches , orlong life*. 5 Thou muft get an humble and contrite fpiritj a hart able to fee and hate finne, and mourne ouer it; and with a tender fence of thine owne wants and vnworthinefTc, to implore Gods fauour, and the renuing of his mercies. 6 Thou muft fo profeffe refpeft of Piety, as thou be carefull in all things to deale iuftly and truely with men, delighting in all the occafions and meanes to fhew mercy : hee cannot pleafe God that doth not endeauour to pleafe men •, Sacrifice is an abhomination , when men doe not wdgement andiit- jliceY : and God delights in men that will deale truely'1. If a man will deale iuftly, and lone mercy ( not be mercifull onely,) and when hee hath c ccafi- on to come to God in the dueties of Piety and Worfhip, will come in all humilitie and contrition of heart, this is that (faith the Prophet Micah) that is required; yea, that is good, that is exceeding pleafing and accepta- ble to God*. Thou muft bee tender-hearted and mercifull, to fupply theneceffities of the Saints: for workes of mercy are Odoun. of fweet faiell, faenfices accepta- ble, well pleafing to God *. 7 Thou muft take heede of fuch finnes as Gods hates with a fpeciall ha- tred; for there are fomeeuils, which a man beeing guilty of, God will at no hand be pleafed with him : as firft, the finnes of the third Commandement? fwearing and curling , and the like ; for God hath told vs before , that what finnes foeuer hee will beare with , yet hee will not hold vs guilt lejfe if we take h»Nameinvatne^. Secondly, lukewarmnelfe in Religion , when men are neyther hot nor cold ; this is fo exceeding loathfome vpon Gods ftomacke, hee cannot be at reft till hee haue fpued fuch perfons out. Thirdly , for a man f KornM. Obietl. Saint ton. tMat.j.ip. »6. x iAVwj.io.j. y 7Vm».*i.j. *■ Prow.u.zz. ' Mich.6.^6 7 aPW.418. b Cttnrnaud.^. 84 c D:ut: 19.19. cfer.i7.ylt. fHc&.-io.jJ- 3*. &c gMali.Z.9' I0.13. 14. hl^>m.'ii.2. i 1 Theft z. 15. 16. Whatwemuft doe that wee may pleafe men. Indlpkafing. Ch ap^.j k Rom: 15. 1. iJ^om: 1. 29. r 27ro.-f. 13. Pro.* 26.20. mVro: II. I}. n £;/«/: 5.J.4. oT»re.- 27. 1.2. p 1 Cor: 13. q I Cor.-io.32. 1 Gen; 13.- 8. Howgouer- nours in fami- lies may walk plcafingly. Howlnferi- ours in the fa- milie may pleafe their Supcriouis. (Tit: 2.9.10. How Mini- sters may walke in all pleating. 1 2 Tim: 2. 24 man to blelle his heart when God curfeth, and to pleade his hopes, when God threatneth c. Fourthly , to feare God by mens traditions d. Fiftly , pre- fumptuoufly tobreakeGodsSabaothe. Sixtly, through impatienceorvn- beliefein aduerfityj to with-draw our felues f &c. and without faith it is vn- pollible to pleafe God. Seauenthly,to offer vnto God the blinde, the lame, and the ficke , the torne and the corrupt thing s. Eightly , to bee found in the fafhions of the world , either in life or attire h. Ninthly, out of fro- wardnetfeand malice, to erode and perfecute fuch as feare God 5 oodtbefe pleafe not1, Thusof walking in all pleating, in refpecl of God. Queft. 2. What mud we doe that we may walke pleafingly amongd men? Anf. I confiderofthisfird generally, then more particularly. That wee may pleafe men we mud obferue thefe Rules: 1. Wee mud be carefull to pleafe God, elfe it is iud with God, that though we flriuc to pleafe men, jet weihouldnotattainetoitjbecaufeweearc not in the fird place carefull to pleafe God. z. We mudgetthat P bilaitt hropianjoueolf men into our hearts , bur efpecially Tbiladelphtan, the loue of the Brethren, for this ingendcrs care and diligence to pleafe, and hich God hath ordained that we fhouldwalke in them u : and itfhall be to vs according to our works x .• and therefore it fliould be our Wiidome, tojhew by good convention cur workes )' : and our Loue, to provoke others vnto good workes7-. Concerning good Workes, I propound three things : 1 What workes are not good workes. 1 What rules muft beobferuedto makeour workes good workes. 3 What workes are good in particular. For the firft : the works that are done to be feene of men are not good works,*. The workes of perfecutors are all nought1*: all works are noughtthathaue not repentance going before ; for good workes are the workes of the peni- tent*: all the workes that are done ?«»/<#* are thru ft out of the Catalogue of good workes ; as to cry to God after a man hath flood out all the oppor- tunities and feafons of grace d. It is a figne mens workes are not good, when they hate the light, and cannot abide to be reproued e. And ofthe like na- ture are thofe workes that are guided after the example ofthe multitude, of which men fay,theydoeasthemoftdoef. Laftly, doth not the world hate thee ? then fufpeel thy workes. For the fecond : that we may haue comfort, that God will account our workes good works ; 1. They muft be warranted by the word of God : if wee doe truth, we muft goe to the light that our deeds may be manifefl , that they are wrought in Godh. 2.0urperfons muft bemadegoodby iuftification,we muft be created in Chrifi Iefw '. Would w e worke the workes of gody sy mufi beleeue in him that God hath fent K 3 . O ur workes mufi befinifljed 1. 4. By mor- tification, we mufi purge ourfelues, that we may be meet e for the Mafiers vfe, and prepared fir euery worke we would hauc accepted as good m. Laftly, the ends muft bee good : and the ends of all good workes are, 1. The glory of God: t. The difebarge of our obedience: 3. The edification of our neigh- bours: 4. The teftification of our Faith and ThankfulnelTe : /.Theefca- ping of the punilhment of finne,and the dcftruclion of the wicked : o'.The anfwering of our high calling in lefus Chrift ; 7. The obtay ning ofthe glo- ry of Heauen. m For the third : in our converfation with men there are diuers kindes of good works; fomc fpirituall, fome corporall : they are good workes to in- ftrucT, admonifh, incourage, reproue, and pray for others ; to pull an infant, or weakc man out of a flaming firej is a good worke, and fuch it is to recouer Verf. 10. hcnafing in the knowledge of God. 87 a (inner, by admonition, counfell,&c. It is a good worke to couer infir- mities j y ea,a multitude of them : and to fbrgiue trefpalfes,and to ouefcome euill with goodnetfe : fo alfo they are good workes to grieue with them that gricue, in giuiog honour to goe one before another, to lift vp theiuft praifes of others, to lend to the needy, and to giue liberally and cheerefully towards the relieuingof theneceffuies of thepoore,efpecialJy them of thehoufhold of Faith. Toconclude, from the manner of phtzfe,[bearing fruit in entry goad worke] thefe things may beobferued : Firfr1, that good workes arefruires : for they arefuch things as (hew 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 fort 5 hee will not know a good worke, buthe will delire to carry fome fruit of it. Thirdly, a Chrillian man carries his fniit.both becau 'e hee carries the blefling of his well-doing, and beeaufe hee is neuer without fome fruit,as alfo he (hall be fure his workes will go with him,wben all things elie (hall leaue him. Thus farre of the eminency of Chriilians in holy conuerfatiou. lncreafwginthe knowledge of G W.] Whereas a Queftion might beea^ked what fhould wee doe that we might attaine to the holindfe of life before def- cribed? Thefe words containe an anfwere to it, thattheymuft increafe in the knowledge of God. The words in themfelues (land of three parts : Firft,the Grace. Knowledge-. Secondly, the M eafure of it, increafe : Thirdly, the Obied, of God. Of the Grace it felfe 1 haue intreated before, onely from the repetition two things may be obferued. Fir ft, we had need to be often vrged , and put in minde, and ftirrcd vp to feeke knowledge, we are naturally fo vnapt to fpiricuall things, that line muH bevponline, and precept vpon precept n. Of our felues there is none ofvs haue any great mind to vnderftand or feeke after God ° : or if we begin, wefoone/?rf«e off tovnderflandto doegood? j andfomeofvs are fo way ward and wilful! , that we know not,nor will not know, but walks on in darkeneffe) though all the foun- dations of the earth be Plotted q. Secondly, men are not onely to feeke knowledge , that they may be con- uerted and (iinclified, and liue a righteous life ; but euen after all thefe are at- tayned, we mull (till be induftrious to get more knowledge : beeaufe know- ledge inlarged giues the comfort and fence of grace receiued: elfe a man may haue Faith , and yet for want of knowledge hue without the comforts of it. Befides, it furthers the fancl ifieation of our callings, and the Creatures wee vfe r. Further, it makes vs able to difcerne things that differ, and in matters offaluation to trufr our owne Faith f j and it keepesdowne corrupt affecti- ons c •• and in what meafure we retain our ignorance, werctaine/.t..o,i 1 i ^»»».l. men that Ignorance is the Mother of Deuotion : nor the common Prote- ftant fo idly as k c, what needes all this knowledge ? More particularly, three que ft ions may be here refolued. Q*ejl. 1. What arc the lets of increafe I tAnf, There are many lets. 1 . Ill opinions about knowledge : as that it is vnprofitable, vnneceftary, & c. a. A- bufe of our Callings. 3 . The loue of other tilings *. 4. The fmothering of doubts, difficulties , and prciudice in the vfe of the meanes. 5. Sccuritie $ when a man growes proud of what hee doth know, and prefumes of Gods mercy for what he wants, 6. Prcfumptuous ilnne, as it hinders other graces, fo it cafts men behinde-hand in knowledge. 7. Refitting or Gods Spirit.pric- king theconlcicnceto gent awake, and fmothering of terrors *. 8.* Internall euils nourished, as lull «, euill thoughts b, paflion c, &c. Stjtefl. z . How may we know wnen we incrcafe in knowledge. Anf% We increafe in knowledge. 1 . If we increafe in affedtion to the meanes: for God is neucr wanting in the fucceife. 2. If we increafe in the power of godlinefte ; it iscertaine, wee grow in knowledge if wee grow in grace. 3. If wee grow ftaycd,andfetled,and more refolued in the doctrine or Gods grace, and pra* dife of holy life. gtttjl 3. What muft we doe that wee may increafe? v4»f. We muft ob- feruethefe Rules. 1. We muft pradife what wedoe already know d. z. Wee muft not be ouer- curious, orfufFerour feluesto bedrawne afidc with fond queftions, controuerfies and ipeculations , butbewifetofobriety •. 3. Wee muft redeemethe time, and watch to all the opportunities, for the vfe of the meanes f. 4. Wee muft vfe the world as if wee vfed it nor. 5. We muft ac- ^wWf^f, that is, confefte and profelfe what we know, leaft God by our vn- thankerulneire and fearefulnelle , be prouokedtofcourgeourfpiritswirh a ftmmhr or reprobate fence $. 6, Wee muft imnde our «n>»ew(ijh, Laftly,we muft vie Gods ordinances, and allot them, and without interruption , con- ftantly and cheercfully. Thus of the Grace it felfe,and the Meafureof it :the Obieclfollowes. Of God,] Our knowledge muft be ofGodfourc wayes : forflrft,itmuft be fpiritual! and diuine knowledge, not humans, naturall, and earthly. 2. It muft be of God j as hceis the author of it, we muft fecke it from aboue,by prayer. 3. It muft be of God, as he is the end of ir, it muft draw vs nearer to God. Laftly,God muft be the obied of it, we muft know Gods Name. In this laft fence here are two things imported. Firft, that euen after regeneration there may be fometimes fome working of the fecdes of Atheifroe. So wretch .d is the euill nature of man, that in this refped there is caufe many times to hang downe the head with horror,mamc and bitter mourning of hearr, and confufion of face. Secondly, that increafe in holy conuerfation doth abate the mouings of Atheifme: as any be more holy,fo they are more freed from the trouble of them. Be firft holy, and then be an Atheift, ( prorelfed or refolued,) if thou canft. ,■• Concerning the knowledge of God foure things are to be confidered : 1. How he is made knowne: a. Who they are that God chargeth with this, that they know him not : 3 . How it comes to pa (Te that man knowes not his God : 4. What we muft doe, that we may know God. God is made knowne, 1 . in his Sonne : in Chrift, God is as it were vifi- blc *. a. By his Spirit k. 3 . By his worde ; both by the teftimony it giucs of God, and by the relation of Prophefies accomplilned, and Miracles won- derfully wrought} it fliewes a God, asitisafacredtreafuryjpreferuingthe memory of wonderful! things.4. B y his workes^and that other in general!, as God hath ftamped vpon them fome markes of his invifible things ' 5 or in his particular Verf. ii Strengthened Ibith all might. particular workes, as the founding of the Earth, the hanging of the Cloudes, the fpreading out of the Heauens , the recoyling of the Waters , leauing an habitation for man ; terrours of Confcience, Plagues vpon wicked men at their wilh,anfwering of Prayers, Miracles, the Soule of Man, andftateof Diuels. 2 There are many forts of men ; yea, euen in the Church, befides profef- fed Atheifts, that are hated of God, and charged with this, that they know notGod : as, i. All that keepe not his Commandements m : 2. All that hearenotvs": 3. AHPerfecutors0: 4. AH that honour not fuch as feare God p : s- All that deny the Natures or Offices of the Sonne of God % 3 This wretched Atheifme and Ignorance of God, and euill thoughts of his Nature, Prefence, Attributes, &c. is caufed : firlt , by corruption of our natures in the Fall: 2. Itisincreafedbythccuftome of all forts of fi nnes : 3. If it preuaile, it may come by fomefpeciall judgement of God, who be- ing prouoked by other (innes, doth leaue men to a fpirit of (lumber , or eter- nally reie cling them, doth leaue chem to a icprobate fence, onn the power of the finne againl} the holy Ghoft. 4 That we may know God and increafe in it , wee mud view his workes, fcarch his Booke, obey the motions of his Spirit , humble our felue*s to feeke the fignes of his prefence, and for the better fuccede in all, labour for a pure heart r. Hitherto oftheObiecl, Parts, and End of Knowledge : the Caufefol- loweth in thefe words. Verfe n. Strengthened in allmigbt, according to the power of bis glory. IN the words I note, 1. The thing it felfe,.SVr«gf6*« according to the fewer of bis glory, or glorious power. From the Coherence I obferue that wee muft bee flrengthened in Grace, beforeweecanbe filled with Knowledge : till Grace preuaile, euill motions and temptations grow many times too hard for the feedes of Knowledge: and the Diuell $eales aw ay much of the feede. Strengthened,]' There are two forts of Chriftians fearing God : fome are ftrengthenedwith allmtght jfome are feeble in the Knowledge and Grace of God. There are ftrong Chriftians and weake ; infants, and men of riper age. It is profitable more exadly to confider of both : and in the weake Chriftian I confider, 1. Who are weake: 2. Whathelpes to make them ftrong in the might lof God. For the better vnderftanding ofthefirft,I propound three things i.What the Infant or weake Chriftian wanteth , by which hee difcouers his weake- nelfe. 2. What he hath, notwithftanding his wants. 3- The happineife of his eftate, though he be w eake. They are but Babes and infants in Grace : 1, That know not the loue of Chrift, with particular, diftincT, and full alTurance C 2. That are not able to praflifethe more ftrong and purging duties of mortification c. 3. Thar ferueany paflion and vnruly affe&ion u. 4. That are vnfetledin the way of life *, and toft with the winde of contrarie doctrine y. 5. That fticke at ac- knowledgement, and dare not ftand out to the profeffion of the truth*. 6. That cannot digeft fome truths of God, as being ftrong meate, and in their account hard fayings. 7. That are inexpert andvnskilfullintheword of righteoufneiTe' ( efpecially, if they be ignorant in the principles , ) other fignes may bee gathered from the contrarie eftate of the ftrong Chriftian afterwards. I 3 i Yet 89 Who they are that know not God. mECay i.j. I lohn t. 4. n 1 lohn 4 6. ojohn 1 6. j. p I lohn j.i. cj I lohn 1. 1 *. Thecaufes of this ignorance of God. What wee imift do that we may know God. r Math. 5.5. Don. 1. Dog. 2. Two forts of Christians. Who are In- fants in grace, f Ephtf. 5 19. ao. 17. tMathtf. 1 j. U I Co'.-J.l.i.j X lohn 1 4. 7. yEfhefi 14, zEphcf.-4.13. *Ichn6.6o. & 16. %%. aH#t:J.U.ij. 9° What the weake Chri- Ittanhacli. bJU<*th. \6. 3. cz Cor: 1 3. 8. dl Cor: 1 j. 50. /o/>» j.J. ^mw: 8. 8. e 1 Ttt. i.i. (Lu\t 14. 26. gHeuel. 2. 8.9. Hishappines though he be weake. htieb. %. i. iHci.4.1^. kHjWfasofGrace,foof/W according to the meafitre sf the part may fupply and make vp the increale of the body by ver tueof vnion with the Head, and communion with the Members x. Beiides, iiwewouldincreaieinftrength, wee muft let Patience haue hu perfell worke, making confeience to mortifie corrupt paflions, as worldly griefe, anger, fretting a; &c. Andlaftly, wee mull bee carefull to keepe what God hath giuen vs, that no man take away o»r ctowhc. Neglect of grace receiued is a great hind erance of (Irength andincreafe. Thus of thewcake Chriftian. A (Irong Chriflian difcouers himfelfe by diucrs things. Firft, hee is fpiri- tuall, thatis , fuchaoneas not onely hath a tafte and defire after ipirituall things, but is alfo ruled by the Word and Spirit of God , that hee reilraine^ the euils of the flelh both in heart and life, loas hee giues not occalioney- ther oifcandallto the weake, or of /come to them that are without b. Second ly, hee is able to be bapttfed with the baptifme that Chrift vpm bapttfedxitb , and to druskf of the cup that Chrifi dranke of ; he is not onely willing to beare ordi- nary wrongs and croffes, but is prepared for the worit the world or Saffian may doe to him c. 3. Hee can^ are t he infirmities of the weake , and in con- uerfing, deny himfelfe, and plea fe his Brother in that that is goad to educa- tion^. 4. Heeis full of 'go$dntffe and knowledge , and is able to admevifi?*, and comfort others, with the comforts hee.bath found himfelfe f. j. Hee fmncs not in »Wg,rhatis,heeisableto gouerne his tongue with Wifedome, Meekc- nelfe,Grace and Truth. The ordinary faults of fpeech are not found in his Tongue. 6 . He is not carefull for his life, te take thought for -what hepjaU eate, or what he fbdl drinke 5 nor doth he difquiet his heart about his body, what hi Jliallput on -. for thefe outward things hee can eafily truft his heauenly father h, 7. He can hue his enemies, endure wrongs without refinance or reuenge 3 or it' hee vfe the helpe of the Magistrate, hee can feeke it without malice or cru- ekie-.htecunblejfe them that curfe him, and pray for them that defpight him->, and doe good to them that hate him \ Laftly , in Faith hee is (Irong, like tyf bra- ham, Rom. 4. 1 6. to the end. Hee can beleeue things to come as well as if they were prefent, Verf. 1 7. hee can beleeue aboue hope and vnder hope: Verf. \ % hee/oo%/^,nottothemeanes, but to the promife : Verf 19. hee vanquifneth doubts: Verf. 2o.heeisasthankefulIfbrpromifes, as others wouldbeefor performances '.Verf ao. a 1. for thefe things were not onely true of Abraham, but may be true in vs alfo, Verf. 23. 24. who may hauc as great helpe from Chriftas euerhe had, IV 'erf. 25. Thus of the (Irong Chriftian. In allmtght. ] Notehow the Apoftle preffeth to perfection : before , in all knowledge ', ailpleafmg, all good workes 5 now, in all might. And wee had neede tobsftrengtbened with all might,becauknot oncpart of the foule onely is to be looked to, but the whole foule, fpirit and life throughout : nor hauc wee one Grace to tend, but all forts of Graces from God : nor doth there abide vs one trouble, but calamities, indignities, and temptations of all forts. Wee hauc not one aduerfary to encounter, but many, and of many forts ; inward, outward, vifible, inuifible, publike, priuate, at home and abroad. Neythcr doe wee (land vpon our guard at one time, but mud Jooke to ourfcluesin all thefe refpecT-s at all times. It mud be allmtght that we mould labour after in foure refpe&s : Firft , it muft bee a Might that extendi to the ftreng«:hening of all rhe faculties 9* Z rpref. 4.11. to 17 limes 1- 4. Cftheftrong Chnlhan: ami how he m.iy Lekiiowne. b 1 Cor: 3. 1, c Mat: 20. 21 di^ow: 15.1.8. efy»: 1 j. 14. t 2 C.r: 1.4. glatnts 3.1. \xMath 6.z%, 3° iMath: ft 38. to the end. Why all might All might in fourc refpefls. 9* l I C«r; 14.20. m Lm • 1. 4. n\Thef:%. 16. O 1 John 4.1%. pCtl: j. II. q 1Ptt.-I.i3. CHcb.u.ii. tVfd. 1 39. 21. zi. UPW.-J.8. £/4jr jo. ii. xEpbtf.6.11. y Gal: 6.6. "LEphef.6.6. *De»t.6.i. According to the power of bis Glory. Cl iai I. The extent of Gods power. What God cannot doe. What the glory of God if. Wherin God excels the creature. faculties of thefoule, powers of the body,and duties of the life: our Mindes mud bee ftrengthened in theapprouing of truth and goodnelTe , and in re- probating of euill and falfhood1 ; ©ur Memories mu(l bee ftrengthened in retayning and recording the fecrets and hid things of God, which are com- mitted to it : the Will mud be ftrengthened in the Election of good, and re- left ion of euill : and our Affections neede ftrength alfo : thus wee were to be ftrengthened in Patience m, Ioy n,Loue °,Mercy p, Hope and Confidences, Defires r, in Reuerence f, in Hatred of finne c, Contempt of the World u. So doe wee nccde ftrength to euery dutie of holy life. Secondly, it muft be a Might that is gotten from the vfe of all the meanes, wee muft be ftrengthened in the power of euery ordinance of God,and fup- ported with the vfe of euery helpe to make vs ftrong. Thirdly, it muft be a Might fhewed in the vfe of all the Armour of God. Wee muft ftrengthen our felues with euery piece of Armour , whether it bee Armour of Defence, as the Girdle of Truth) the Brefi-plate of Righttoujnes^he Shooes of the GojpellofTeace, the Shield of Faith, the Helmet of Hope: or Armor of Offence, as the Sword of the Spirit, Gods fVord, and the Darts of Prayers*. Fourthly, it fhould be a Might extended to all poffible degrees and power of euery Grace and dutie : thus in mercy wee fhould communicate in all good things y our feruice (hould be an heartie Sermce *, wee muft lone the Lord with allour he arts, 'with aHourfoules, with all our mtght *. According to the power of hit glory, ] In the handling of thefe words, I con- fider them, firft, apart :fecondly, as they are ioy ned together : and thirdly, theDo&rines out of them. Here are two things laid to pawne for the ftrengthening of the weake Chriftian, gods Power) and Gods Glory. Power is one ofthe Attributes they call in Schooles relata : the Powerof God is infinite, bothinrefpe&of E (fence (for it is as large as the E (fence 5 yea, itis the Eifence it felfej and in refpecl of Obiefts, hee hath not done fo much, but farre beyond our capacities, hee could doe infinitely more rand fo is it infinite in refpeft of continuance. Yet to fpeake of it according to our capacities ; it is reftrayned, 1. By his Will ; hee cannot doe what his Will isagainft: 2. By his glory 5 hee can doe nothing againft his owne Glory; 5. By his Nature, hee cannot lye &c becaufe it is againfthis Nature: 4.1n fomerefpefts by the nature ofthe Creature ; fo as whatfoeuer deftroyes the eftentiall [definition ofthe Creature, God cannot doe : as God cannot make amanvnreafonable,andyetheeremainea man , hee cannot make a body infinite, and it remaine a body ftill: 5. Sometimes by the condition and qualities of the Creature ; as, Be it vnto thee according to thy Faith : 6. By impofliMirie 5 1 fay, by that which is (Imply impoflible , for there are many things vnpoffible in refpeel of vs, which are not onelypoftiblebuteafieto God. And therefore thecommon people reafon fooliflily; Godcanfauemeet therefore hee will doe it : and thePapifts as wilfully ; Chnfl can he prefent in the Sacramentythereforehtewilt. Forbefides that they will neuerproouehis body can bein all places, at one time, truely and locally piefenr, remayning a true body j they alfo reafon but abfurdly, till they finde his will to be there in their manner. ThcGlcry ofGodis taken fomfi'mes for the figneof his prefence,£.*W. 16.10 for the meanes of his worfhip : 1 Sam.^.z 2. for praife and honour : z Chron. 29. 1 1. But here it is taken for the excellencie of God aboue all creatures, as it may be reuealed. God is more excellent then all Creatures , *» Trinitie of Perfons'mone ctfencCfinperfeclioH of Nature , in infiniteneffe of being, in etermtie, in puritie and finglcneile, in mmntahilitie of Nature, Will, and Qua- lities ; in vnderflandiugi xnprefcience ( which abfolutely falleth to no creature) in tVcr. ii. By the power of bis Glory, in the Idea ofVertuetaad in omnipotence. By rcafon ofmans tall and cuftome in finne, Gods glory is much darkned : fo as now man of himfelfe cannot fo eoncciueof thewonderfull excellence of his Creator. Gods Glory is reuealed vntoman, i. By bisTVorkes «.• cfpecially his dread- full andgreat workesb. 2. By theSignes of his pre fence c. 3. By the meanes of his worjbtp*. 4. By the finfeffion of guilty perfons*. 5. By the Trayfes of his feruants : and therefore to giue glory ,is translated,;? giue tha»kf*£. 6. By Chrtfi ,wbo is the Lor A of glory g, the King fl/V/ar;11, hemakeththeGloryof God, as it were vifible in his flelh. 7. By Man K 8. By the Spirit of Reuela- tion K 9. By the Qofpe/1 m. But if you askc who of all men fee Gods glory $ I anfwer, onely the Saints,in the brighrnes of it n 3 to wit, fuch as haue the Gofpell jhimngin their hearts °,&c. fuch as acknowledging Gods threatnings, turne vnto him by true repentance p : fuch as lead an holy add innocent life 4 : fuch as hauc a true and liuely Faith r. Thus of the words apart. Tower of his Cjlory. ] There are foure Reafons why the Power of God mould bee faid to bee the Power of his (jlory, or glorious. 1 Becaufe it will neuerleaue ftrenethening, till it bring to Glory. 2. Becaufe the power of all the meanes of faluarion is from hcauen, and therefore a glorious power. 3. Becaufe Gods Glory fets his Power aworke, in as muchasbypromife it lyes ingaged to his people. 4. It is a glorious Power, becaufe of the perfons and things that are vfed in Gods worke,as God himfelfe, the Sonne of God, the Spirit of God, ordinances that are of God, and men fpecially cunfecra- ted by God. Deftrines. Firft, the perfeuerance of Gods children is moftcertaine: fo long as there is Power in God or Glory , they cannot fall awaybylofing their happinetlc. This point hath abundant and apparant confirmation out of the old Teftament in thefe places, Pfalm. 145.10,15.14. JE/^42.3. Ezecb.16.t4, 25,io',27. Ierem.11,40. Hof.z.ij. Out of the Gofpels, Mm b. 16". it. and 24.25. John 4. 14. and 5. 24, and 6. 39. and 10. 18,29. and 1 3.1. Out of thcEpiftlesalfo^w.tf.S, 9,10,11. and 8.30. and ii.t^.EpheC.^. 12.17. Pbil.1.6. zTivt.z.iy. Hebr.7.16. 1 /oh. 2. 19. and 3 9. iPet.i$. 13.18 20.23. Secondly, there is little reafon of preemption in this Doclrine: for, as Power will prefcrue, fo Glory will reuenge : if fuch as are in couenant with God returne to finne, woe vnto them, Gods Glory will not beareit ; and he hath many wayes to fcourge them : for by their finnes they may bring vpon themfclues crolles of all forts f, terrors of Conscience', IotTe of many gifts, and want of fenfe of all grace,God$ prcfence, and the ioy es of his promifes, and Saluation", Church. cenfuresx, the want of many blcflingsy, foretra- uell and tcrrours vpon their returne againe*, terrible buffets, both of the Word and Spirit, &c And therefore we mould worke out our (aiuauon with feare and trembling, It is a fearcfull thing to fall into Gods angry and fcou r- ging hand. Hitherto of the Obieft, Parts, Ends, and Caufes of Knowledge.- the Effects follow, which in the end of the Verfe arc noted to be three, viz. Pats- ence,Long-fuffering,znd loyfulnejfe. Patience.] This is a vcrrue that well becomes a Chriflian, and a blefled fruit of the tree of life, muchtobedefired of man : though it may feeme troublefome to the flefh to endure erotics and afflictions, yet if all things be considered, it is a vertue of great praife. God himfelfe is magnified of Men and Angels for his patience and forbearance a. It is the admirable . __ glory? 1 '^' ' " " ' — ^— — ^^— ■ — * —WWII ■■— «BI|Wn m^xw— WMlWWMWi^ I' l'J»^ *-\ How many wayci Gods glo.yurcuca- led. b nfo *4- 16. c Ex.d. 16. io. d I S.TO.4.U. C lojh 7. thtt\ 17.18. giCcr. 2.8. h TJjI.zi. 1 him 1, 1 4, k » Ctr .11.7. \Efh30. 20. 2««/>.l|.7,8,9. *'*&7*.i8. c Vftl.j 1. Cant. j. x i^or.j. y/«r.c.24,2$. f. Tftl: iy, ra Vfal'9. n J.iwcj 1. 12« o Pr».-I4. 17" p I»i|(ii. 19. q lob 4.6. &(. tHtb-.u.i 1.3 t f«ry: j. 6.7.8. u tf fr .9.10.1 1 . Whatwcc muft doe that wee may be patient. x "Pro: 14. 29. Lime* 1. j, 4. 6. y John 14. 1. Z fym.-f .1.1,4 /«/»» 14. 17. /fywil.ll. a J^W.3.9. b ^?m.ij.4. C iPlt.I.*. d H^.u.T. Wcmnftfhew P.-ticnce in feuen things. 'Patience^. Che 1. glory of the Sonne of God, that in the great worke of his Father, about the gathering of the Churches, in the middeft of the oppofitions of the world and euill Angels, beefbould not cry, nor lift vp , nor taufe his voyce to be beard, andyetholdout without failing or di/c our agement h : yes^as the Cap- taine oftw falttation , hee was made perfetl by fuffering «. This isthepraifeof the Saints, (which they may remember with comfort) that they haue en- dured many and great rights of afflictions d. The Souldicr cannot pleafe hisCaptaine, vnlellehee endure hardnellc ; norhee that ftriueth for Ma- (teries be crowned , vnlelfe hee toyleinthe Combat •, nor the Husbandman reape, vnlefle hee patiently endure the labour of fowing, and waite till har- uelte. tAlltkat will line godly muftfuffer{ : the holy excrcife of Chriftian Pa- tience is a good figne that men are good hearers of the Word, and that they pradtife what they heare s. Men are not therefore miferable becaufethey fuf. fermuchh : Chriftians neede ndt to be afliamedto fuffci ' : they may bee trotibledon entry fide ', yet not diftrejfed: they may be perplexed, and yet not dejpatre: they may beperfecuted, and yet notforfaken : tbey tn.ty be cafi downe , and yet not defiroyedK Tatience is a vertue full of good fruites rkappeaferhftitfe1 : it helps away the Croire, (it is impatiencie and ftubbornneile that makes the Father continue to beate his childe) it fits vsfor perfcuerance with comfort > as the Coherence fliewes , The patient abiding of the poore fkaft not perifh for etterm :but they fbalt receine, at the length, acrowne of life n. The worth of this grace appeares by the hurt of impatiencie : for Impatiencie exalts folly °, depriues a man of the poffeffion of his owne fonle p , diibonours all a mans gifts and graces, and all the good things hee hath before done % &c. Let vs therefore runne with patience theracethatisfet before vs. Thus did Chrift endure the Crofte, and now weares the Crowne r. The thing? we common- ly beare are nothing to that Chrift and the M artyrs haue borne : wee haue nu yetrefiftedvntobloud1'. by fuffering wee may reape the comfort that wee are Sonnes and not Baflards c 5 befides the profit of our fufferings , which God e- uer intends to the patient, viz. the hotinefe of the heart, and fruitfulneile of the life u. That wee may be patient, firft, wee muft get tVifedome, and if we want it , atkeitofCjod. It is Ignorance makes mcnpafConateragreatvnderftanding is flow to wrath x. Secondly, wee muft get Faith to beleeue our owne recon- ciliation with God •• oar hearts ncede not to betroubled , if vve beleeue in God the Father, in Iefiu Christ Y. When the heart is pollefled with peace in the alfu- rance of Ittftification by Faith, then it is eafie to be patient m tribulation ; yea, to reioyce in affliction \ Thirdly, we muft be much in the meditation of the comforts of another life. Fourthly, we muft be often and conftant in pray- er *. Fifthly , the hearing of the word faithfully and confeionably breedej a patient mindc : and therefore is the Word called a Ward of ^Patience -,a the Comforts of the Scripture beget both Patience and Hope b. Sixthly , wee muft be temperate in the defires after, and vfe of outward things 5 therefore are men vnquiet vnder the lotfe, abfence, want,or defire of earthly things about their bodies or eftatcs , becaufe they haue not fobrietyand temperance in their hearts and carriage c. Seauenthly,ifwe would haue patience, weemuftbe carefuil by godly Sorrow and ConfeiTIon to cafi ojfthefmne that hangeth on fa /4#:itis our wretchedcorruptionofNaturethatmakes vs fo vnquiet, his nothing without vsd. Laftly.we muft be diligent in our callings, andtruft vponGod,and caft all our care on him. Idlenelleand vnbelecfe are the great nurfe; of impaciencie. Thirdly , wee muft exercife Patiencein feauen things, i. In bearingthe common crolles that accompany our mortall eftateof life, and therein to put on, as neare as wee can, lobs minde , and in all lodes or wants to giue glory Verf. ii Long-fuffering. glory to God, acknowledging thac he hath as much right to take away, as reafon to giue. 2. In bearing with the infirmities of fuch as are about vs, with whom wee converfe , that fhew themfelues to be fo, out of wcakneile, Rom. 1 5.1.3.4. 3 • In enduring perfecution of all kindes for thetruths fake, xTiof. 3.12. tThef.i.s. ^».2.8. 1 Pet.4:ii.&c. 4. Jn tentations there is vfe of Patience, both in waiting vpon God for fuccour, andidue, and in keeping the foule at as much red and quietneileas may be : it is the Diuels delire to let vs on a hurry, heeknowes his tentations will then workebeft, lames 1 .4. 5 . In the expectation of the performance of Gods promifes,and our fpirituail happineile in Chrift, Hebr. 6. 12. and 10. 35-, 3 6, 37, 38. 6. In the troubles of the minde and confidence, beleeuing Gods truth, and wayting for the appearing of his face, and the healing or the foule. 7. In perfeuerance in well doing vnto the end, Mat.iq.i 3. %°m.t.7. Reuel.2.2, Gal.5.9. I Iohn 3.2. Long-Jaffering.\ Thisvertue.in cafe of wrongs,muft order vs aright in our felues and toward other: inourfcluesitmuftrcftraine Anger and defire of reuenge; and grcit reafon, for God himfelfe fuffcrs wrong, and that long too, and it is Gods commandment we Ihould iufferlongf : beiides,iniuries befalls vs by Gods prouidenceg ; and reuenge is Gods right \\ Moreouer, thefe raging and reuengefull affections are great hinderances both to Pray- er ', and to the profit of the Word k. And lalHy, anger lets the Diucll into a mans heart1. Jgueft. 1. Buthow fhould I preuent it beingwronged ? Anf. Firft, carry fome of thine ovvne finnes alwayes in thy minde, that being prouoked thou maift turne the courfe of thine anger thither. Secondly, auoyd the occafi onsjwhich are both contentions111 and contention perfons n. Thirdly, bee daily iealous ouerthine aff"ections,and keepethem downeby prayer. Que ft. 2, What if paflion do fodainely furprize me i An/. i.Conceale it0. 2. Depart from them with whom thou art angry p. 3. Appoint at the lead that bound vnto thine anger , that the Sunne goe not dowse vpon thy wrath % Towards others we muft /hew the praclife of this vertue thus. In things that might difpleafe vs, but not hurt vs, endure them without any notice at all : and in things that doe hurt, if theybelelferiniuries,fee them and forgiue them 5 and in the greater wrongs,thou muftfeeke the help ,of the Magiftrarc,and the Law,after thou haft fought all priuate mcanes,by intreaty, offers of peace,defire of Arbitration,&c. follow the Law withloue to thy aduerfaric, without paflion or rage, and in the ilfues bee moderate, without (hewing extremitie r. loyfulnefle.] A Chriftian eftate is a ioyfull and comfortable eftatc. Sauing knowledge makes a man liueioyfully and comfortably. True ioy is one of thefruits Gods Spirit beareth in theheart of a Chriftian 5 yea, it isachiefe part of that kingdome that God beftoweth on his people on earth. None haue caufe of ioy but the children of Sion , and none of them but baue great reafon tojhout for toy y to reiojeo and be glad with all their hearts f , Zeph. 3.14. Is it not a great Mercy to haue all the iudgments due vnto vs for finne taken away? and the great enemy of our foules eaft out ? Is it not a great honour that lehouah, the King of Ifrael, fhould be in the tuiddeft of vs? and that our eyes Ihould not fee eaiS any more? What fweetCr encourage- ment then that the Lord ihould caufe it to be faid vnto vs,feare not ? and againe, Let not your hands be (lacks? If we haue great crolles, enemies, dan- gers, wants, temptations, &c. wee haue a mighty God\ if there be none to helpe vs, he wi/lfaue- yea, he will rcioyce to doevs good ; ycz,bewi(l retoyce ouervs with ioy ; yea, he fo louesvs,that he wiHrtftinhU lone and feekeno further. 95 Motiuej to Long-fuffe- ring. c Exod.24,6. I Vet.z.zz. fMat.f.zi.zt. I\6m. ii.ii, °z$4nt.i6.io. h fym, 12.19, i ir/w.i.3. k lames i.zi. I Efhtfyau Sliicft. Anf. How to pre- uent anger & defire or re- uenge being wronged. m Vlniz.^. n Trou. n.26. Anf. 0 Vrtu.iz.x6. p I Sam.'zo.zq Gm.iz.i8. 1 Cor.6. y. Gods people haue caufe to be ioyfull. fZ^A.j.14. 96 t Zepb.l.14. a A&i 10.24. X Hno.JO.34. y Jdtnti 1. x. z iCor.^.io. Quefi. Anf. What wee muft doe that we might get conftant loy- fulncffe of heart. 14. £fa;/ 6 1. 10, ejrix ?. c !<*'<. 10. »o. d I PeM.8. ty*. 15.1 J. Ioyfulncjfe. Ch; further. Shall man be forrowfull when God reioyceth .; Shall the Lord re- ioyce in vs, and (hall not we reioyce in God c, &c. And if thefe reafons of ioy be contayned in one place of Scripture, how great would the number of reafons grow5 if all the BookeofGodwerefearchedr' fuch a ioy and con- tentment is the ioy of Chriftians that crotfes cannot hinder it. Life U not deare to a childe of God, fo that he may fimjh hu eottrfe with toy u. They fufFer the (poylmg of their goods mth ioyyknowingthat tn heaven they have a more end* ringfubfiance *. Yea,in many crolfes they account it all ioy to fall into tentationt . They feeme at forrowfull, when indeed they are alwayes retoyemg \ Jgueft. What might we doe to get this conftant ioyfulneire and vnmo- ueable firmeneire and contentment of heart i csfnf. In generall thou mutt bee fure to be Gods fcruant", a man iuftifiedand fanctifiedb: thou muft know that thy name is written in the Booke of life c, which cannot be with- out Faith d. In particular,there are many things which hauc a fure promife of ioy and comfort annexed to them. Firft, thou muft lay the foundation of all etcrnall ioyes, in godly forrow for thy CwneS)Ioh» itf.20 Mat.s.4. Tfal.\i6 5.6. Secondly , thou muft hang vpon the breafts of the Church (viz. the Word and Sacraments,) continually, with trembling and tender affedtion, wayting vpon the word of God : the Law mufi he tn thy heart , thou muft buy thy libertie herein at the higheft value, Efay 66, i./.u. and 5 1.7. ^f.13.44. Thirdly, in thy carriage thou muft be a counfeBor of peace, Prtu. 1 2.20. and hue tvpeace,as neereas may be, 2 Cor.i 3. 1 1. Fourthly ,take heede thou be aotinfnared with grolTe finne,7r»«. 2 9.6. Fiftly, wouldeft thou reape ioy ifow good feede: to bee much in well- doing, procures (as a Welling) a fecret and fweet gladneile vpon the heart of man: a barren life is an vncomfortab e life. Many would reape, that will notbeatthepainetofow, lohn 4 36. gaf.6.7,2. He that vfeth his Talents to aduantage,^wr«"/»»fff his Maflers ioy ( a ioy liker the ioy of God then man, meeter for the Mafter then for the Ser uant, yet fuch a Mafter wee ferue, as will crowne vs with this ioy) Mat. 1 5.1 1. Sixtly, be conftant, hare fruit , and get the knowledge of the loueof Chrift,and abide in it, lohn 1 5. 1 o. Laftly,inthe»7'A<,/^5. 16. to 14. there are feauen things required in our prac"tife, if wee would alwayes reioyce. 1 . We muft pray alwayes : if we be much in prayer wee (hall be much in ioy. 2. Wee muft in all things gine tbankes : a heart kept tender with the ienfe of Gods mercies, is eafily infla- med with ioyes in the Holy Ghoft. 3. We muft take heed of quenching the Spirit: when a man puts out the holy motions of the Spirit, hec quencheth his owne ioyes. 4. Wemuft,byallmeanes,preferue an honourable refpeft of the word publikely preached: defpife not propbecying. 5. And whereas there be fome things we heare, doe fpecially affedt vs, and concerue vs, wee muft be careful! with all heedfuluetre to keepethofe things whatfoeuer wee forget: try all things, but keepe that which is good* 6. Inourpraftifewee muft not onely auoyd euill, but aU appearance of euiBjcKe if wee difquiet others with griefeor offence of our carriage,it will beiuft with God we fhould finde little reft, or contentment in our felues. Laftly, wee muft endeauour to bee fanSifitd throughout, inwardly and outwardly , in foulei body and jpirit, hauing refpeil to all Cods Commandments, and retay ning the lo ue of no (inne, fo (li all wee reape the blefling of all righteoufhefte, and procure to our hearts the ioyes that are euerlafting. Hitherto of the Preface. Verfe Ver. J 2. Gluing tbank.es : 3.4.5. r Mdt/j; 5. 6. [Ithn 1 5.8. u ; //> 10.19. -x.lohni6.Xl. y Tfhtf-. 1. 1 7. ltlolm\o. *Ephf:l. a Jo/»» 1 7. How Chrift died for all. The Father. Chap. redeemes vs , by applying the merits and benefits of C h r i s t to euerv Beleeuer. t. Inrefpcftof eheChriftian: God is a Father, and the meditation here- of fhould ferue for a three-fold Vie. 1. For tryall : 2. For inftrucTion: 3. For Confolation. For tryall t for it ftands vs much vpon to bee allured of this, that God is our Father in Chrift by Adoption : for this is the foundation of true hope for what we want , and of truethankefulnelfe for what v\ee haue. Now fuch men as are borne of God by regeneration, as well as of man by generation, arewonttobedefcribedin Scripture by fuch markes as thefe. They haue in them the Spirit of Adoption both in the working and witnefte of itc. Rom. 8. ij. i6T. Gal. 4.6.7. They are feparatefrom linners,*hey cannot delight in the workes of darkenelfe,or in the wicked fellowfhip with orkersof iniquitie, they hate vngodly company d, ccc. They WeofGod. Who 1 T>oll. God onely can make men fit for his Kingdome : he onely can refcuevs from the power of darkenelfe and Sathan : it is hee onely is the Lord of right eoufneffe ; it is hee onely that can pardon our finnes : it is hee onely can heale our rebellions, and take away our iniquities : hee onely is the fountaineof all inherent holineire: he onely is ftronger then all, topreferue vs to the end, and crowne vs with glory. Made fit. ] The word may be rendred eyther made fit, or -worthy, foitbee vnderftood of the merit of Chrfft imputed to vs, in whom onely wee are worthy of heauen. Wee are madefit by Redemption; byvocation, by Adoption, by Iuftifi- cation, by Sanctification , and by Glorification : for each of thefe addes fbmethjng to our fufficiencie. The Vfe is, to teach vs to magnifie Gods ex- ceeding mercy, that doth not onely giue vs heauen , but make vs fit for Heauen Thegreateft Kingin theworld, if hecfethis loue vpon abafeflaue orvairall.wellheemay giuehim an Earledomc orgreatOffice , buthecan- not giue him fitnelTefor his place, and gifts to execute it: hee may change hiseftate, but he cannot change his nature. But God doth not onely giue a Kingdome to his Seruants , but hee endues them with royal! inclinations) defires, and behauiour. K 2 The 99 Anf. b i Cor: 10. c Math: 1, Fiue forts of men not made fit. Note. 100 How the lot- tery of Ca- naan flu- dowes out our inherit tmceinhca- uen. iDe»t:i.7.&e. *M*tb:i1* To be partakers of the lot or inheritance, Cha p. i. g/o/J: 19. jo. h-Pfahi. ilofli: 1 j. It. Vlijh: 14,6,11- HoJb:i7. mftflxl.it. oio/h.ts. »; The Rhemifts vpon this place note, that wee deferue faluation con- dignely jbutweeneedenot anfwere them : fox Thomas Aquinas, the ordi- nary Gloile, and Cardinal! Cant An vpon this place , crolfe them, ^Aquinas faith thus $ Dixerunt aliqui Dew dat dignis gratiam, &c. Some bauej aid God giuts grace to the worthy, but not tothe vnworthy : but the tApofile excludes this, becaufe whatfoetter worthinejfe thou hafl , God hath wrought it in thee : and to this cndalledgeth, 2 Cor: 3. VVeare not fufficient of our felues to thinkea good thought. The Glojfe thus: He e makes vs worthy /U;4.^. *P/k/.-24. 10. a 2 P«f. -i. 8.1 1 b iTim:6. c Cant: l. 3. dp/4/:9f.i.j. that hath ,cuen to worfliippe this King, the Lord of Hearts'1. If lefus Chrift be a great King, then where ftiall they appeare, that fay to the King tApo- ftatax .?EuenallfuchI meane that dare reproach the way of Chrift, and deride the finceritie of fuch as defireto imploy themfeluesinthebulineire of the Kingdome,<5ec. Is hee a great King , how dare wee then offer that vnto him which they durfl not offer to a meane King on earth ? What meane the blinde and the lame in Godshottfe J ? how dare men fo fecurely offer vp their blinde lip-feruice,andIamedeuotions? It is a Kingdome that is offered , why doe wee then trifle? why doe they, excufe ? What meanes thefe fond excufos; I haue married a wife, and cannot come: J hatte bought fine yoake of Oxen, and muft goe prone them : / hatte bought a Farme , andmufi goe fee it i I haue this pleafure and that profit, and therefore cannot come r Will they Iofe a King- dome vponfo filly a pretence? when thou needeft not to lofe 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 ad- uancementinthefeafon of it : feeke lawfull profit, but feeke Grace flrft, Vfe thy lawfull pleafures, but chiefly feeke the pleafures of God , euen thefc fpirituallioyesthatare more worth then a Kingdome. Thirdly, for Inftrudtion : it (hould teach vs aboue all things to feeke our happineffe in this excellent eftate vnder the gouernementof lefus Chrift. Wee fhouldjin refpeel of the worth of it, forfake our Father! houfe , and the immoderate defire of any earthly thing : fo that the King wiUpleafe ts delight in vs \ Wee fliould open our hearts wider, that the King of Cjloric , by his Word and Spirit, may come in \ Wee fliould labour for all thofe Graces, by which an entrance is miniftredinto this Kingdome1-. and whatfoeuer we are vn- certaine of, wee fliould make our Cal/ingandEletlionfure : and though we bee ncuer fo many waicsoppofed, yet feeing wee fight for a Kingdome ( nay, in a Kingdome J wee fliould hold it alwaies a good fight b , and continue conftant and vnmoueable : and if Chrift leadvs into his Chambers c of pre- fence, and delight vs with the fweeteioyes of his prefence, wee fliould re- member fuch princely loue and ioy in him alwaies : Let the Chriftian Jing and make a ioy full nojfe to the rocke of his fain at ion , and let him worjhtppe and bow downe, let himferne with aH reuerence, and hcare without all hardnes of heartd: let Verf. 14. Sonne of bis loue. Jet no difcontentment potferte the heart of the true Chriftian : fbj- to ferm- Chrift is to rmgne, and all his Subie&s are Kings , and the word eftate of the meaneft Chriftian is a rich Kingdome. Of his Sonne] £l»eft. Why is it called the Kingdome of the Sonne, ra- ther then of the Father. Anfw. Becaufe God hath giuen all the power to the Sonne, and this Kingdome is alligned ouer to him. The merit of this happinelfe is onely in Chrift, and the vertue that gathers vs into this king- dome is Onely from C hr i s t, and no man commeth to the Father but by Chrift. Sonne of his loue. ] Chrift is the Sonne of Gods Ioue : fir ft > becaufe hee is mod worthy of all others to be beloued. As Indus is the Sonne of perdition, that is, moft worthy to be damned. Secondly, becaufe hee was from euer- lafting begotteD of the loue of his Father .• bee is Gods naturall Sonne. Thirdly, becaufe he is infinitely filled with the fenfe of his loue : fo they are faid to be the Children of the marriage, that are f ull of ioy, in refpeft of the marriage Fourthly, becaufe it is hee by whom loue is deriued into Others : It is hee that makes all other Sonnes, beloued. Laftly , in refpeff. of his hu- mane nature : he is that Sonne vpon whom God hath (hewed his principall loue, in refpect 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 fpeede in any thing hee requefts the Father for vs, and hee will befure to preferue vs, that himfelf e is a Kings Sonne, yea, Gods Sonne, yea, a King, andGodhimfelfe, and fo infinitely beloued of the Father : it is an excellent thing to beChrifts member, feeing heeinheritsfogreatlouerand if Godgauevs this Sonne fo deare to him, how fhall hee denie any thing, feeing neuer can ought bee fo precious , but that with Qhrifl hee wilt wtllinglj gtue it ? Vcr fe 1 4. In whom wee hme redemption, through his blond , etieh ihefirgiue- nejfe of finnes. IN the former Verfes our Redemption is.confidered , as God the Father is the efficient caufe of it. In this Verfeit is confidered as C H r i s t is the Inftrumentallcaufeofit rintheVerferoure things are to be noted. 1. By whom wee are redeemed ( viz. ) by the Sonne of Gods loue, implyed in the firft words, r. Who are redeemed [wee,] that is, the faithf ull. 3. How wee are redeemed, ( viz. ) by his bloud. 4. With what kinde of redempti- on, not by redemption from lode in eftate, or feruitudein body , but from finne in the foule. Jnwhom.] DoEl, The Sonne of God is the redeemer of the fonnes of men : hee that had no finnes of his owne, did worthily cancell other mens : hee that was in no debt, paid our debts. In this worke of Redemption wee may fee Pietie it felfe beaten for the impious man : and Wifedbme it felfe derided for the foolifh man rand Truth it felfe flaine for the lying man : and Iufticeitfelfecondemnedforthevniuftman : and Mercy it felfe afflicted for the cruell man rand Life it felfe dying for the dead man. None can re- deeme vs but lefus Chrift r hee onely is God and man, he only was deputed hereunto , he onely it is that is the fir ft borne, the brof her,and the kinfman3. Two things are required in a Sauiour or Redeemer, viz, Right and Power r and the title or right muft be either by propriety or by propinquitie. In power and propriety the Father or holy Ghoft might redeeme, but in pro- pinquitie Chrift onely is the nexrkinfman. Secondly,itistobenoted, that hee faith (Jnwhom) not ( by #hm ) to teach vs, that the comfort of our Redemption is not then had when Chrift, as I07 Qssft- Anf. - Two thing rf quired in; Redeemer. io8 In Tt>bom Toe haue redemption. Chap. Anf Anf. Foure waits of redempti- on. b Mich: 6.4.1. ciTet: 1.19. Vfir. d i Cor: y. The comforts in the do Aria of forgiuencs of finnes. e I IohnX.l. £1 Ulmijf. I'M*. 34. Micba 7.19. ?/-/:?!. I. h t John X. 4. 1E%ecb.26.xf. I hint 1 . o. k PM 31.4- Math. 9. x. J. l ^«/(f 1. 77. as Mediator, doth pay the price : but when , as our Head , hec receiucth vs to himfelfe : we mud be in Chrift before wee can bee pardoned : it is a vaine thing to alledge that Chrift died for vs, vnleile wee can cleare it, that wee are the members of Chrift by conuerfion and regeneration: wee mul) be in Chrift beforetheDiuell will let go his hold: wee mud bee in Chrift before wee can receiue of the influence of his grace 5 for that defcends onely from the Head to the Members: wee mu ft be in Chrift before we can be couered with his garment : and if wee be not in the Vine we cannot perfeuer. W«. 3 &g*fl* How could the obedience and fufferings of one man ferue to redeeme fo many men .? Anf, Itisfufticientbecaufe he did all willingly; becaufealfo hee was himfelfe innocent and without fault : but especially be- caufe this obedience and differing was the obedience of him that was more then man. Againe, it is to be noted that hee faith ( wee, ) not all men , haue redemp- tion, as the Vniuerfaliftes dreame. Hauc. ] J£*eji. Had not the Fathers before Chrift, redemption in him as well as wee i Anf, They had : firft, in Fredeflimtton-, becaufe they were here- vnto cleft: fecondly,in effienciejn as much as they that did beleeue in Chrift, had the vertue of the redemption to some. Hence, that Chrift is faid to bee the Lnmbeflaine from the beginning eftbe world. Bj his blond.] Chrift fhedhisbloud many waies : a> when hee was cir- cumcifed, in his Agonie in the Garden , when hee was crowned and whip- ped, when hee was crucified, and when with a Speare his fide was pierced -, but here it is by a Synecdoche taken for all his fufferings. There haue beene in former times foure waics of redemption. Firft , by Manumiffion, when the Lord let his Valfaile voluntarily goe out free: but thus could not wee be redeemed j for the Diuell neucr meant to manumit vs. Secondly , by Termutntion,^ when in the toarres one is exchanged for an- other: and thus could not wee be redeemed ; for who fhould beechanged forvs? Thirdly, by violent ablation, as Abraham^ redeemed Lot, by force refcuing him: but this way did not Hand with Gods Iufticc. Fourthly, by giving a Price, and thus wee are redeemed: but what price wasgiuen i not Gold and Siluer, nor thebloudof Goates; not thoufands of Rammes,orri- uersof OylejnottheSonnesofour.bodies, for the finnes of our foules b: nay, if awholcthoufandofvshad beene burned in one heape, it would not haue expiated for one mans finne : but the price was the bloudof Jefus Chrift c, and by this price wee may fee how hatefull a thing finne is in Gods fight j and wee may refolue that wee are not our owne men, any more to doewhat welift. .Neither ought wee to beferuantsof men d. Befides, if there had beene merit in the workesof the Law, the .Sonne of God needed not to haue fhed his bloud : and feeing it is ffied , wee neede no orhcr Mediator, nor workesof fatisfaftion, orfupererogation. Forgmeneffe of finnes ,] Thedoftrineof remiflion of finnes is many waies comfortable: it is a comfort, 1. That finnes may be remitted e: 2. That this remiflion may be applyed particularly ; thou maift haue it, and keepe it for thy fclfef: 3. That if our finnes be once forgiuen , they can neuer bee laid to our charge more j they returne not : 4. That where God forgiues one finnc,heeforgiues all finnes That where God forgiues finne,hee healcs the nature-, where hee iuftifies hee fanftifies. An earthly Prince may forgiuethc Felon, but hee cannot giue him a better difpofition 5 but God neuer forgiues any man, but hee giues him a new heart alfo'. 6. That where God forgiues the finne, hceforgiues the punifhmentalfok. Laftly, that by remiflion of finnes we may know our faluation K Secondly ,as it is a comfortable Doftrinc to faithful! men,fo it is a terrible Doftrine Verf. 15, Tl?e Image of the inuijible God. Doctrine to wicked men, and that many waies : fir (I, all mens finnes are not forgiuen : fecondly, allneede remiffion of finnes : thirdly , if finne be nor forgiuen , it makes men loathforneto God m ; which the word ( cover ) im- porteth: it lets the Sou'e in debt : it feparates betweene Godandvs, and hinders ffood things from vs n : it defiles : it remaines vpon Record, written with a penns of Iron,andmth the feint of a Diamond? : itcauferh all thedifquiecnelleof the heartl .-itisthecaufeof all Iudgerhents : It brings death*. Thirdly, a Qiieftion is hereto becoafideredof, viz.. What fhould a man doe that hee may get a comfortable allurancc that his linnet areforgiuen him i A»f. He that would be allured of remiffion of finnes mull doethefe things. Firft, hee mud forgiue other menthetrtrefpaffesagamfthim, elfe hee cannot be forgiuen c. Secondly, hee muft fearch out his iwnes by the Law, andmourneouertheminGodsprefeuce, ftriuing to breakeandbruife his owne heart with griefe in fecret, in the confeflion of them to God, £0^.4. 1 8. 1 Iohn 1. 9. He(. 14, i-Zach. iz. iz. to the end, & i$.i. Thirdly, wee muft take heedeofthefinneagainft the holy Ghoft .- which beginning ina^orkesb. And fee to ir, that the light of the Gojp ell be not hid from vs, by the God of this world , for the Gofpell is the Gofpell of glory c, 2 Cor. 4.4. and 3. 1 8.9. &c. gal. 4. 10. Now, wecmaybeeframedlike to the Image of Chrift, in threethings: 1. In Knowledge d : 2. in Sufferings e : 3. in holineile and righteouf- netfc of heart and life f: Laftly, (hall thsDiuell make men worftiipper/^ Image of the haft s ; and ihall not we for euer honour this euerlafting Image of our God r" Imifible God.] God is inuifible k ; God cannot bee feene , becaufe hee is a Spirit, nota body ; and becaufe of the exceeding thinneife and purine of his nature,and becaufe of thetranfplendency of his glory 5 and laftiy, becaufe of the infinitenefte of his Etfence. The Vfc is, firft, to teach vs to walkealwaieinfeare and trembling, feeing weferuefuchaGod,asfees vs, when we fee not him ' : fecondly, thisfliould checke the fecret and beaftly difcontentment of our hearts , which are many times moued to vexation.becaufe our God is not vifible; whereas we fliould therefore the more admire him, that is (o abfolutely perfect : It were im-. perfection to be vifible. And yet notwithftanding , though God be not vi- fible to fenfe, hee is vifible to vnderftanding : and though Nature cannot fee him, yet Grace can. Now,if any aske what hee might doe that hee might fee God, Fanfwere,that he that would fee God :firft, heemuftlookeforhim in the Land of 'the tiui»gk : (eeke fot him amongft true Chriftians: hee mult L * firft c Hem: 1.23. VhihlA, 2.3.6 a loin 14, ij, 1 Cer: 4. 4. b Col: $9. 10. c i Cor: 4.4. Gal: 4. 151. ClfM/.OfZOt. dCol: 3..I0. c K0>"-' 8.1$. i Epbefn.u. 24. g^futl: I?. hlalmi.iS. i Tim: 6. 16. Iohn 9. 1 1 .&c. &*$ 9. IO. Vfe. iP/i.iy.j.^rc. Ill li/ot«4.xi. mP/i.jtf.8.9. nVfalm: 84. j, 7-8. o TfdL-68. 14. p£W. 33.19. <$> 34.6.6*. q!»fc.-6. 4*. <5>I4»7« t A***/;: 6. 7. t Math. 6. 4. MtnpttXKUi. not, OfiOWttt. The firft begotten ofeuery Creature. Cha p. i . firft know and loue his brother : and then hee (hall know and fee God K Hee that would know the Father , muft bee acquainted with the Childe. Se- condly, he muft with fcare, and reuerence, and conftancie , waite vpon the manifestation of God in his houfe ; in that light wefhallfee light. Wee muft cate at Gods Table, and it muft be our contentment totaftc of the fame fe of hit hoHfe,zadt0drinkeetitoftheriHerofthofepUafHres,tf we would with cleare light fee God m. God is to be feene in Sion n: Cods goings are feene in the Sanctuary °. Thirdly, he muft learne Gods Name • for he that knowes his Name, fees his Nature. When God would (hew his glory to Mofes, hee pro- claimeshisnametohimP. Fourthly, heemuft befuretogetintoChriftby Faith, being borne of God by regeneration 1. Laftly , hee muft bee pure in heart* :hce muft efpecially ftriue againft the corruptions inward , in his thoughts and affections. Thus of the fecond vfe. Thirdly, the confi deration of this, that Gods is inuifible, fhould incou- rage vs to well doing, euen in fecret ; feeing wee feruc fuch a God , as can fee inftcret r. Hitherto our Redeemer is defcribed,as he (lands in relation to God: now, in the fecond place, he is defcribed as he (lands in relation to the Creatures. And Chrift ism relation to the Creatures flue waies: I. as the firft begotten among them: 2. as their Creator: 3. astheendofthem,<»#/er/«»»: 4. in refpect of Eternitie, as he it before all things. 5. as all things in him eonftfl: All things depend vpon Chrift as their preferuer , as their auncicnt, as their end, as their Creator, and as thefirft borne. The firft begotten ofenerj Qreature\ Two things are here to be confidercd of Chrift: 1 * that he is Gods Son, by generation: z. that he is the fir ft begotten. For the firft: God hath Sonnes by Nature and by Grace 3 Chrift is borne as Man, and begotten as God. Things are begotten three waies: 1. Metapho- rically, onely by comparifon, or in fome refpects : z . Corporally t 5 . Sptritu. ally .fome things doc beget without themfelues , as bodies doe ; but this is more ignobly and bafely ; fome things beget within themfelues , as doth the Spirit or foule,more perfectly. B ut the moft perfect and vnutterable glorious generation, is the begetting of the Son of God, by God. Theway of God in eternity, who can finde out t and his generation who can tell i Hit waies are not as our waies; yet a glimpfrof this great work,we may reach to two waies: l By way of Negation, as they fay in Schooles. z By way of Comparifon. Firft, by denying that vnto God , which hath imperfection in it. In the generation of the Creatures we may feefomething into the generation of the SonneofGod. There are eight things in the generation of the Creatures, which are not in this begetting of the naturall Sonne of God. 1. The Crea- tures beget in time, becaufe themfelues are firft begotten : but this is not in God,Chrift is of the Father, but notafterthe Father : there is here a prioririe in order, but not in time. a. The Creatures beget by affeUion (this is imper- fection) but God begcttcth by Nature. 3 . The Creature begets without him- felfe, fo as Sons are diuers, and diuided from the Father , becaufe they are fi- nite : we arc of like nature to our Fathers , but not the fame nature : but it is not fo in God 5 for Chrift is not diuided from the Father, as he is the naturall SonneofGod. 4. The generation in the Creature is not without corrupti- on, or diminution of the nature of the Begetter: but here, God the Father begettcth without corruption or diminution , by a way diuine, incnarrable, and incomprehenfible. 5. Our Children are letTe then their Parents; but Chrift is as well Coequall as Coettrnall. 6, The Creature communicates but a part of his fubftance, but God communicates the whole- 7. Thefather and fonn c, am ong the creatures, are two in number , one in Specie onely ; but in Ver. 1 5 In him were all things created. in God it is not fo : for the Son of God is another , but not another thina • he is anoiheiywc. in Perfon,but not another thing in E ftence. Lafily, thecreature begets mortal creaturcs,& propagates but a being for a time,but God begets a Sonne immortall by nature, fuch a one as can ueuer die in the nature io be- gotten. Secondly,this generation is fhadowed out by fomecomparifon with crea- tures*.- the riuer and thefpring arc two,yet not diuidedjfo is the Sun and the Beames of it,theSauor & the Oyntment are together, and yet the Oyntment ii not corrupted: but the principal comparifon is in the minde& the word; the M inde begets the Word naturally, without paflion or corruption, wii fa- in it felrcj fo 3s the Word begotten,remaines in the Minde, the Word after wards,clothed with a voyecgoeth into the eares of men , andyetceafeth not to be ftillin the Minde ; This in many things , as you may lee , is like to thegeneration of drift, by the Father. Butallthefearebuc lhadowes ; the glory of the thing it fdfe cannot be cxprefted by any w ords of man or angels. The confidcration of this Doft rine fhould inflame vs to the loue of fuch a Sonne, who being as hee was jcoequall and coeternall with the Father, yet was pleafed to AtUght himfelfe in Cjods earth , which is man. And wee fhould for euer hearken and attend to the words ofthiswifedomeof God, whorca- cheth vs the tecrets of the very bofome of, his Father. And feeing this is the Sonne, of whom GOD hath ipoken to the dreadfull artonilhment and wonder of Heauen and Earth, woe vnro them thatfinne againft the Sonne, and prouokc him to anger : How fhall they bee broken to pieces like an ear ihenVeireli/ But bleired are all they3 that with all feare and trembling, and with all reuerence and affection, fubiccl themfclues to the Scepter of his Kingdome,andtruftintheloueof the Father, through the merits of the Sonne. Thus ofthe confederation of Chrift, as he is begotten of God: it is here added that he is firft begotten. Firft bego-ten.) Chrift is the Sonneof God l :Hee is thconely begotten Son of God"; heeis the natura/l Sonne of Godx; andhereistearmedthe/r/? be- gotten Sonne of God. Hee is firft begotten, as God, two waies : I . in Time, hee was before all other thing?. Of this afterwards : z. in Dtgnitie, he is the foun- dation of all that refpecl, by which others arc made Sonncs : hee is firft be- gotten, as Man, not in time, but in dignitie and operation : firft , in refped of the miraculoufnetreand wonderfulneffe of his birth and conception 5 fo arenone other borne :fecondly, in refpecT: of his Refurre&ion , in which God did as it were beget him againe : thus he is afterwards faid to be the firft borne of the dead : thirdly , in refpeft of preheminence ; as hee hath the right of the firft borne, being made heyre of all things. The Vfeis diuers : Firft, Ut all the Angells of Godvrorfhip him. Secondly, it fhould kindle in our hearts godly forrow for our finnes. If wecanmourne for the death of our firft borne, how fhould we be pierced to remember,rhat our finnes haue pierced Gods firft borne i Thirdly, we fhouldneuer thinke it ftrange to fuffer in this world, feeing God fpared not his owne firftborne. Laftly, it may be a great comfort to Chriftians 5 and that two waves : firft, becaufe they fhall be accepted with God, in, and for, Chrift, w ho ii the firft borne, and hath receiued a bleffing for all the reft : fecondly , becaufe in Chrift they themfelues are accounted as Gods firft borne, in companion of other men : God w ill vfe them as his firft borne , Exod. 4.- 22. Hcb. 1 2 2 }. Pfal. 89. z 7. By this Gods Children are made higher then the Kings of the earth, Tfalm.29.17. and therefore woe fhall beetothemthatw rang Gods firft borne, Exod. 4. t%. And therefore alfo euery Chriftian fhould fo efteerriehis birth right, as by no mcanes,with prophane Efaa , for any lull. profit, or pleafure to fell it, Heb* 1 2. 1 6. L 3 Verfc 2J± jilitKy but not I a Hud. Prow. 8„ii 31. 3*- Vfil: i.S.7.9- it. it. t John 1. 14. ' Wlohn 1.18. Ptimogtniim. Heb:iJ. Ziiclrji.it, %em: 3. 19. H4 Qua eft in fieri, qua eft infailo. DoElr. Vfal: 33.6.9. Obeft. . Saint. Opera ad extra, fitnt indiuifa. Tatereftcaufa. filiut. thl(U»f>}4KH. Spiritw faniltu Inbim ft>ere all things created. Chi i. Hfuel: 3.14. Mundm ^r- thetyftctu. Vcrfei*» bim,&c.Thc Creation of the world, was in Chrift, in two refpecls: Firft,it wasinhim.as in an examplar;the Frame of the world, to bemade, was in him, as the Image of the Fathers vnderftanding : for, in thcbuilding of a Houfe, there is a double frame ; the one in the head of the Carpenter ; the other, the Frame externall of the houfe , built after the patterne of that, that was in the Carpenters head : So is it, in the Creation of the World.- Se- condly, it was in him, as that decreed , and fore-appointed head and foun- dation, in which all the other things fhould be placed and confi ft : thus he is faid to be the beginning of the Creatures of God. This worke of Creation afcribed vnto Chrift, proues his Deity, Etermtie, and Omnipotent. Thus of the Creator. Thirdly, it followes, what was created, viz. All things,] The whole world. By the world I meane not the frame of all things , as it was in Gods E Hence from Verf. 1 e>. In bim "ben all things created, fromEternitic : nor man onely, which is called a little World : but this whole Vniuerfe, and great building, confiding of all forts of Creatures. Concerning this creation of all things, I onely note two things : Firft, how they were created : fecondly,the errours thatfprung vpagainftthisDo- drine. Now, *AU things were created. ] Firft, mofl freely , without any neceflitie that compelled God thereunto a. Secondly, without any labour, motion, or mutation of himfelfe, with a becke onely ; and by his omnipotent Word"0. Thirdly, of nothing : of nothing I fay, negatiuely, in the Creation of the firft maiTe of all things j and of nothing priuatiuely , in the fecond Creation of things, out of the firft malle or Chaos. For though in the order of nature, and by men, nothing is made of nothing, yet this extendeth not to God and the firft Creation. Fourthly, mofl wifely , fo as there flow ed in the Creation, agoodnejfe to euery Creature, fo as they were all good, in Gods account c:This Goodnelfem Man and Angels, was Gods Image in them. Fiftly, in time , with timejntbe very beginning of time d. Sixtly,*» thejpace of fixe dates ; not at onetime onely, and this (hewed the Creatures difabilitie, that could not forme it felfe when the firft matter was created : Herein God alfo fhewed his power, and that hee was not tied to fecond caufes , as hee declared when hee gaue light to the world, while yet there was no Sunne, Then herein hee teachcth men to dwell long vpon the meditation of the Creadon, feeing God himfelfe did prolong the Creation for fo many daies, which yet hee could haue dil patched in an in (Ian t. There were foure errors about the Creation : Some faid the world was eternall : fome faid, though it were not eternall , yet it had a materiall begin- ning, it was made of fomething : Some (aid, God made the Superiour Crea- tures himfelfe, and the Inferiour by Angels : fome , made two beginners of thingsjthey imagined that one Beginner made things incorruptible, and an- other, made things corruptible. The very firft Verfe of the Bible, confutes all foure Errours : thzv/otdtinthe beginning, (hewes the world was not eter- nall : the word Creation, notes, that it was made of nothing ; when he faith , G«d created all, hee excludes Angels : and latlly, when hee iaith , God crea- ted Heauen and Eartht hee (hewes hee was the onely beginner of all forts of Creatures. Fourthly, thedillinclion of the Creatures followes : here they arcdiltin- guilhed three waies : i.by Place, fome are things in heauen , fome things in earth', a. by Q^alitie,fomc are z/^/e, fome are *»#»/?£/* : 3. by afubdiuifi- on of the inuifible ; fome are Thrones, fome are D ommions, &C. Thronesytr Dominions, or Principalities ,or Powers. ] Thefe words are diuerfly interpreted. Some thinke, there is no neceflitie to vnderftand them of An- gels j but in generall of all Empire, and of the order of aconomte, among the Creatures, in Marriage, Lawes, or Gouernments,in heauen or Earth. Some reftraine the words , to order amongft men onely. Some vnderftand by Thrones the Pallace of Gods Maieflie, and the featc of Melted immortality; and the reft of the words they interpret of Angels. But the commdneft opinion, and mod auncient, is to vnderftand all the words of Angels onely. 1 But in this there is not agreement, for fome thinke theApoftlefpeakesby way of Conceffion,asifhee mould fay: Beit fothat Angels are Thrones and Dtmimons,&c. (as the Iewes and falfe Apoftles affirme , when they go about to perfwadcyou to Angel-worfhip ) yet if that were granted , Chriftondy were to be wor(hipped,becaufe hee made all thofejand what excellency they haue, they had it from him.Others thinke that the Apoftle reckoneth vpthe excellent'ft things in humane gouernment.andgiues them to Angels,to (ha- dow out theirglory jand consequently, the glory of Chrift that made them. *M Munitts Mi- crico/MM*. Minolta Ma- ctotoftmu. bP/H.n.5. cCeu: 1. j 1. dGen: 1. 1. Foure words confute foure Errours. Sorts of Crea- tures. Diuerfitie of opinions a- bout the mea- ning of Thrones, Do- minions, &e. IK Why AngeU arc called by thctc names. The Vfes of the doclrine of Creation. e^sm; i. 19. {Efr.4s.i9. gl^uel. 10. 4. h Eft. 41. 5.6. VTfal:%9. 11. l£^«£z.Io. 04.14. zCcr: j. 17. G«l ■ £5. 15. m £/".»: 57. 18. nP/i/;j.i8. Tlmncs , Vom'mionsi Principalities , W Towers. Ch a p. 1 . I thinke there is no hurt in their opinion, that giue all thelc words vnro An gels : And they are called Thrones, Domi»ie»s)Principatittef,&. /W«v,becaufe God by them gouernes the Nations,and as fome thinke,moues the Heauens; reftrainesthe Deuils,workes Miracles, foretels rhings to come, prote&s the faithfull,andexercifcth his iudgements vpon the world : yet fo as tbere names may be giuen to all Angels, in diuers refpects , and vpon occa lion of diucrs employ ments : Or they maybe giuen to fome Angels for a time, and notforeuer. Or ifit bee yeeldedthatthofe names doediiiinguifhthediuers forts of Angels, and their order 5 yet it will not follow, that wee can tell their forts, as the bold DionyJtM,znd the Papifts haue aduentured.ro doe. Thus of the dodrine of Creation ; the Vfes follow, and they are, J ForRetroofe. 1 For Confo/ation. 3 ForlnflruUion. The doctrine of Creation cannot but bee a do&rineof greatreproofe andterrourto wicked men jbecaufe thofe goodly Creatures, being Gods workemanfhip,will plead againft them, and make them inexcufable in the day of C H k 1 s t ; in as much as they haue not learned to know and ferue God with thankefulnetfe and feare , that (hewed his Wifedome and Power, and other the inuifible things of God, in the making of all thofe Creatures'. And befides, from the great power of God, in the Creation of themfelues and other Creatures, they may fee that they arc in a w ofull cafe , that by fin- ning ftriue with him that made them : for hee hath the fame power to de- ftroythemA And further, if God made all, thenheknowesall, andfoallthefinnesof the (inner; and in that hee made all, hee hath at bis command as Lord by creation all Armies, to raife them againft the wicked for their fubuerfion. Secondly, the Doctrine of the Creation may comfort Gods Children manywaics: flrft,it may comfort them in the faith of the worlds dilfoluti- on:irishee that created Heaucn and Earth that will accomplifhit, that time JhaB be nomorc, I meane,not times of mortalitie, linnc, labour, infirmi- tie 8, &c Secondly, it may comfort them in the fucccile of Chi ids kingdom on earth. Though it be a great thing to gather men againe into couer3nc with God, and to open the eyes of men, blinde with ignorance , and to deli- uer the foules of men that haue long lyne in the prifons of finne and mife- ricj yet wee may be allured that God, by the ordinances of Chrilt, willac- complifh all the great things of this fpirituall kingdome ; becaufeheewas a- bleto create the Heauens and Earth. And God himfclfe doth remember his power in the Creation, toa(fure his performance in our regeneration h. Thirdly, it may comfort vs in our vnion with Chrift ; for what (hallfepa- rate vs from his loue I in as much as hee is vnchangeable himfehe , nothing elfecan,for they are all his Creatures, and mud not crolfehis refolued will '. Fourthly, it murtneedes bee a comfort to ferue fuch a God, as hath (hewed hirnfelfe in the Creation to worke fo wonderfully. Blefled is hee that can re- ioyceinGod, and his feruice, and is refrefhed with the light of his counte- nance, and allured of his loue k. Fiftly , the wonders of the Creation ferue to (hew vs how wonderful! the workes of Grace are; in the working of which, the Lord vfeth the very tcarme of creating. To regenerate a man is as glo- rious a worke as to make a world1: the protection of a Chriitian hathinit alfodiuersof the wonders of the Creation. The peace that comesintothc hearts of Chriftians, as the fruits of the types, is created m : a cleane heart is a rare bleffing, fork is createdalfo". Sixtly , it is a comfort againft the force of Verf. 16. All things are for him. of wicked men, and their wrongs : the wickedil men are Gods Creatures; Hee created the deftrojer to deftroy , and the Smith that hlowtth the C tales, and him that brtngcth forth an mftrument : and therefore all the weapons that ore made againfl Gods Children cannot yroftcr. And it is a part of the Chriftians inheri- tance, to be protected againft the malice of the wicked , that would de- ftroy him °. Laftly, it may comfort Gods Children, in the expectation of their faluarion ; for God hathpromifed, as certainely as hee hath created the HQiueas7he will fane Ifrae/l , though it fhould becas hard a worke as was the [pr coding out of the Heauens P. Thirdly, the doctrine of the Creation fliould reach vs diuers duties. Firlc, the adm irab'encde, and varietie of Gods workes mould prouoke vs to contemplation : How deare are thj thoughts vnto me ? Pfal. 139 17 . Secondly, in affliction; wee fhould willingly commie ourieluestoGod, and trult in him, though our meanesbelirtle, or vnlikelyj for he is aftithfutl Creatour ; his loue to vs affords him Will to doe vs good , and the creation proues his Power 1. Thirdly, the gt eatneire of the workes in Creation ,. mould imprint in vs Reuerence and Feare, and force vs to the duties of the adoration and wor- fhip of God, /tow/. 4. n. & 5. 13. Tfal. 104. 31. & 100. 13. Fourthly, the knowledge of the glory and greatneire of the Creator, mould inflame in vs indignation againlt Idols , and the worfhip of the crea- ture,/4.ij. 112 dM