securly sinne and wallowe in all filthy abhominations they shunne Gods house for the most part and liue without any conscionable subiection to any ministery Such was the prodigall sonne and such are our common swearers drunkards and vncleane persons nay they goe further for they speake euill of their fathers house and slander their owne mothers sons Now the other sort liue in their fathers they come to heare and receiue the sacraments they are there at bed and bord but yet they will doe what they list They will not bee perswaded by the word spirit or seruants of God And so they are children of vnperswadablenesse they will not beleeue their fathers threatnings or promises and so they are children of incredulity they will not conforme themselues to their fathers will and so are called children of disobedience Now the estate of both these sorts of disobedient children is that the fearefull wrath of God is vpon them no father can so plague and cast off a wicked sonne as they are sure to be plagued and cast off of God As they are children of disobedience by their owne stubbornesse so are they children of wrath by Gods iustice And if they continue thus they may proue children of perdition Qu. But how may the children of disobedience be knowen Ans. We may gather signes either from the consideration of these words or from other scriptures From these words two waies first he is a child of disobedience that is led and ruled and hath all his thoughts and affections and his actions as it were framed and begotten and nursed vp by the corruption of his nature arising from the disobedience of the first man or by the temptations of sathan the Prince of all darknesse and disobedience It is one thing to sinne by infirmity to fall by occasion into a sinne and another thing to be led and ruled and to frame ones life and imploiment after the rules and proiects that are hatched by the flesh or sathan To be a child to sinne that is to be ruled and mastred and led by it to be as it were at the command of lust and corruption that is not in a child of God standing in vprightnesse Secondly the word here rendred disobedience imports vnteachablenesse such a disobedience as is wilfull when a man sinnes and will sinne and will not be perswaded either by Gods words or Gods spirit or Gods people that would aduise or admonish him To be of an incurable or inteachable disposition is a ranke signe of a child of disobedience Further if we marke the coherence in the second Chapter of the Epistle to the Ephesians v. 2. compared with the first we may easily discerne that a child of disobedience is dead in trespasses and sinnes His soule can he at rest though he be guilty of neuer so many sinnes Cast a mountaine on a dead man and he will not complaine or aile any thing and sure it is a notable signe of a child of disobedience to be guilty of a multitude of sinnes and yet to be sencelesse vnder them to be able to goe from day to day and week to weeke and month to month and neuer to aile any thing for any sound remorse he finds for his sinne Especially when men are at that passe that the Prophet Ieremie complained of that though God strike them yet they are not grieued yea though the Lord consume them they refuse to receiue correction and make their faces harder then a rocke refusing to returne Qu. But may not the wrath of God come vpon his owne children Is God neuer angry with his owne seruants Ans. God may be angry with his owne people For when the Prophet Dauid saith his anger endureth but a moment he implies that God then will be angry And in the 89. Psalme though the Lord saith he will not take away his goodnesse and his mercie yet if they keep not his law he saith expresly he will visit their transgression with the rod and their iniquitie with stripes And thus he is angry with them sometimes for their couetousnesse sometimes for their carelesse worship sometimes for vnworthy receiuing sometimes for their losse of their first loue but generally euery grosse sinne angers God by whomsoeuer it be committed But yet there is great difference between Gods anger towards his owne children and that wrath that commeth vpon the children of disobedience and that principally in three things First wrath comming vpon the faithfull is not eternall but temporary and in this life only For they are deliuered from the wrath to come for there is no condemnation to them that are in Christ Iesus they are already past from death to life But so are not wicked men For God is so angry with them in this life that his anger may continue for euer and not be extinguished in their very death And not only so but Gods anger with his own children euen in this life is not for all their daies but only a very short time of their life For as Dauid saith his anger endureth but a moment weeping may endure for a night but ioy commeth in the morning And in another place he saith he will not alwaies chide neither wil he keepe his anger for euer And the Lord witnesseth by the Prophet Esay that he forsaketh but for a small moment he hideth his face in a little wrath but he hath mercy with euerlasting kindnesse When a child of God falleth he is sure he shall rise but it is not so with the vngodly Secondly as Gods wrath differs in the continuance so it differs in the measure it is milder towards his children then it is towards the children of disobedience Which appeares to be so two waies For first Gods anger as it is manifested in outward iudgements vpon his owne people is euer proportioned to their strength he doth not consider what their sinne deserues but what their spirits are able to sustaine He will not suffer them to be tempted aboue that which they are able but will giue issue with the temptation that they may be able to beare it And the Prophet Esay sheweth that the Lord hath great care least by contending ouer long with his people the spirit should faile and the soule which he hath made And the Prophet Dauid shewes that God deales not with his people after their sins nor rewards them after their iniquities But as a father pittieth his children so the Lord pittieth them that feare him But now with the wicked it is much otherwise For the Lord neuer askes what strength they haue to heare it or how they will take it but what sinne they haue committed and how they haue deserued it Besides the affections of Gods children are sweetned with many mercies for though the Lord be angry for their sinne yet if they will seeke God and work righteousnesse they may hold out to beare
two things may be obserued First wee had neede to be often vrged and put in minde and stirred vp to seeke knowledge wee are naturally so vnapt to spirituall things that line must be vpon line and precept vpon precept Of our selues there is none of vs haue any great minde to vnderstand or seeke after God or if wee begin we soone leaue off to vnderstand to doe good and some of vs are so wayward and wilfull that wee know not nor will not know but walke on in darkenesse though all the foundations of the earth be moued Secondly men are not onely to seeke knowledge that they may be conuerted and sanctified and liue a righteous life but euen after all these are attayned wee must still be industrious to get more knowledge because knowledge inlarged giues the comfort and sence of grace receiued else a man may haue Faith and yet for want of knowledge liue without the comforts of it Besides it furthers the sanctification of our callings and the Creatures wee vse Further it makes vs able to discerne things that differ and in matters of saluation to trust our owne Faith and it keepes downe corrupt affections and in what measure we retayne our ignorance we retayne feare and the spirit of bondage Increasing The adiunct increase followes Here are two Doctrines First that wee must increase in knowledge else that wee haue will decay and knowledge is giuen but in part and not all at once Besides it is a speciall part of Gods Image and therefore of great both necessitie and honour If men be neuer weary of seeking for wealth and riches why should a Christian be weary of seeking Wisedome which is better then all treasures Secondly that increase of knowledge is a great furtherance of holy life the preuayling of sinne in the life of the Iewes was caused by the preuayling of ignorance Therefore there is no mercy nor pietie in the Land because there is no knowledge of God in the land God shewes his righteousnesse to them that know him And therefore neyther the Papists must tell men that Ignorance is the Mother of Deuotion nor the common Protestant so idly aske what needes all this Knowledge More particularly three Questions may be here resolued Quest. 1. What are the letts of increase Ans. There are many letts 1. Ill opinions about knowledge as that it is vnprofitable vnnecessarie c. 2. Abuse of our Callings 3. The loue of other things 4. The smothering of doubts difficulties and preiudice in the vse of the meanes 5. Securitie when a man growes proud of what hee doth know and presumes of Gods mercy for what hee wants 6. Presumptuous sinne as it hinders other graces so it casts men behinde-hand in knowledge 7. Resisting of Gods Spirit pricking the conscience to get it awake and smothering of terrours 8. Internall euils nourished as lust euill thoughts passion c. Quest. 2. How may we know when wee increase in knowledge Ans. We increase in knowledge 1. If wee increase in the affection to any vse of the meanes for God is neuer wanting in the successe 2. If we increase in the power of godlinesse it is certaine wee grow in knowledge if wee grow in grace 3. If we grow stayed and setled and more resolued in the doctrine of Gods grace and practise of holy life Quest. 3. What must we doe that wee may increase Ans. Wee must obserue these Rules 1. We must practise what we doe already know 2. We must not be ouer-curious or suffer our selues to be drawne aside with fond questions controuersies and speculations but be wise to sobrietie 3. We must redeeme the time and watch to all the opportunities for the vse of the meanes 4. Wee must vse the world as if wee vsed it not 5. Wee must acknowledge that is confesse and professe what we know least God by our vnthankefulnesse and fearefulnesse be prouoked to scourge our spirits with a slumber or reprobate sence 6. We must minde our owne way Lastly wee must vse Gods ordinances and all of them and without interruption constantly and chearefully Thus of the Grace it selfe and the Measure of it the Obiect followes Of God Our knowledge must be of God foure wayes for the first it must be spirituall and diuine knowledge not humane naturall and earthly 2. It must be of God as hee is the author of it we must seeke it from aboue by prayer 3. It must be of God as he is the end of it it must draw vs nearer to God Lastly God must be the obiect of it we must know Gods Name In this last sence here are two things imported First that euen after regeneration there may be sometimes some working of the seedes of Atheisme So wretched is the euill nature of man that in this respect there is cause many times to hang downe the head with horror shame and bitter mourning of heart and confusion of face Secondly that increase in holy conuersation doth abate the mouings of Atheisme as any be more holy so they are more freed from the trouble of them Be first holy and then be an Atheist professed or resolued if thou canst Concerning the knowledge of God foure things are to be considered 1. How hee is made knowne 2. Who they are that God chargeth with this that they know him not 3. How it comes to passe that man knowes not his God 4. What wee must doe that wee may know God God is made knowne 1. in his Sonne in Christ God is as it were visible 2. By his Spirit 3. By his word both by the testimonie it giues of God and by the relation of Prophesies accomplished and Miracles wonderfully wrought it shewes a God as it is a sacred treasury preseruing the memory of wonderfull things 4. By his workes and that either in generall as God hath stamped vpon them some markes of his invisible things or in his particular workes as the founding of the Earth the hanging of the Clouds the spreading out of the Heauens the recoyling of the Waters leauing an habitation for man terrours of Conscience Plagues vpon wicked men at their wish answearing of Prayers Miracles the Soule of Man and state of Diuels 2 There are many sorts of men yea euen in the Church besides professed Atheists that are hated of God and charged with this that they know not God as 1. All that keepe not his Commandements 2. All that heare not vs 3. All Persecutors 4. All that honour not such as feare God 5. All that deny the Natures or Offices of the Sonne of God 3 This wretched Atheisme and Ignorance of God and euill thoughts of his Nature Presence Attributes c. is caused first by corruption of our natures in the Fall 2. It is increased by the custome of all
sorts of sinnes 3. If it preuayle it may come by some speciall iudgement of God who being prouoked by other sinnes doth leaue men to a spirit of slumber or eternally reiecting them doth leaue them to a reprobate sence or in the power of the sinne against the holy Ghost 4 That we may know God and increase in it we must view his workes search his Booke obey the motions of his Spirit humble our selues to seeke the signes of his presence and for the better successe in all labour for a pure heart Hitherto of the Obiect Parts and End of Knowledge the Cause followeth in these words Verse 11. Strengthened in all might according to the power of his glory IN the words I note 1. The thing it selfe Strengthened 2. The manner of it in all might 3. The ground of it according to the power of his glory or glorious power From the Coherence I obserue that we must be strengthened in Grace before wee can be filled with Knowledge till Grace preuayle euill motions and temptations grow many times too hard for the seedes of Knowledge and the Diuell steales away much of the seede Strengthened There are two sorts of Christians fearing God some are strengthened with all might some are feeble in the Knowledge and Grace of God There are strong Christians and weake infants and men of riper age It is profitable more exactly to consider of both and in the weake Christian I consider 1. Who are weake 2. What helpes to make them strong in the might of God For the better vnderstanding of the first I propound three things 1 What the Infant or weake Christian wanteth by which hee discouers his weakenesse 2. What he hath notwithstanding his wants 3. The happinesse of his estate though he be weake They are but Babes and Infants in Grace 1. That know not the loue of Christ with particular distinct and full assurance 2. That are not able to practise the more strong purging duties of mortification 3. That serue any passion and vnruly affection 4. That are vnsetled in the way of life and tost with the winde of contrary doctrine 5. That sticke at acknowledgement and dare not stand out to the profession of the truth 6. That cannot digest some truths of God as being strong meate and in their account hard sayings 7. That are inexpert and vnskilfull in the word of righteousnesse especially if they be ignorant in the principles other signes may be gathered from the contrary estate of the strong Christian afterwards 2 Yet the weakest Christian whatsoeuer hee wants hath these things 1. Hee discernes the season of Grace and the day of his peace and redemption which the wise-men of the world doe not 2. Though in his owne account hee can doe but little for the truth yet hee will be sure to doe nothing against the truth if hee may know it 3. Hee is not in the flesh hee is more then a naturall man hee is borne againe 4. Hee hath an earnest appetite and constant desire after the sincere milke of the Word 5. He beleeues whiles hee struggles with vnbeliefe 6. The strong man armed which is the Diuell is so cast out by Christ that hee preuayles not as he was wont 7 He can deny his reason pleasures profits and beloued sinnes and take vp his crosse in sâ—me measure Lastly such a dore may be opened to them that haue little strength as no man can shut and such courage they may haue that they will sticke to the word and keepe it as their best treasure whatsoeuer they lose and by no meanes be induced to deny Christ and his Name 3 His case is happy though weake for hee hath such a High Priest and Sauiour as knowes how to haue compassion on the ignorant and is touched with a feeling of his inâ—irmities and hath wrought the reconciliation of all his brethren and was tempted himselfe and therefore will succour the weake when hee is tempted and will see to it that more shall not be laid vpon him then he is able to beare it being his charge and office to prouide that the bruised Reede be not broken or the smoaking Flaxe quenched till iudgement be brought forth vnto victory And at all times the weakest Christian may goe bolâ—ly to the throne of Grace and obtaine mercy to helpe in time of neede The helpes for strenâ—â—ening of the weake are of two sorts some without vs some to be vsâ—d by vs. Without vs there are many things that may strengthen and incourage and animate the weake 1. There is proposed a glorious inheritance to them that ouercome 2. We haue the example of all the Saints 3. We haue a strong and sure foundation 4. We haue a strong God and his power is engaged to exercise it selfe in our weaknesse and to keepe vs vnto saluation without falling till hee present vs faultlesse before the presence of his glory 5. Wee haue a strong word of God able to build vs vp and make vs wise and saue our soules as being Gods Arme and mightie instrument of his power 6. The spirit of God is a Spirit as of Grace so of Power and helpeth the weake as in Prayer so in euery Dutie and grace 7. Wee haue a strong Sauiour Christ doth strengthen and incourage the Christian three wayes first by his owne example becomming a patterne to vs to follow secondly by application for vnto all that lay hold on him by Faith â—ee is a Priest after the power of endlesse life the Wiâ—edome of God and the Power of God thirdly by operation for hee hath borne our infirmities by his owne offering hee hath and doth consecrate and make perfect our persons and workes in Gods sight he doth vnite vs to the Father hee giues vs his Fathers glory both in that he giues vs such Graces as will bring to glory and in that he giues vs credit where himselfe and the Father are in credit Thus of the helpes without vs. If any aske in the second place what we must doe that wee may be strengthened I answere 1. Wee must pray for Knowledge and Faith to discerne and beleeue Gods power and promise Ephes. 1. â— 8. c. Aâ—d in the fourth of that Epistle there are fiue things more to be done â—hat wee may attayne to a ripe age in Christ first wee must subiect our selues to be taught and wrought vpon by such Teachers as are set ouer vs by Christ. 2. We must resolue and settle our selues in the doctrine of the foundation and the Principles of truth that wee be not tossed to and fro with euery winde 3. Wee must so be satisfied with the voyce of Christ in our Teachers that wee cast aside all respects of the voyce of strangers not opening our eares willingly to the sleights
the Martyrs haue borne wee haue not yet resisted vnto bloud by suffering wee may reape the comfort that we are Sonnes and not Bastards besides the profit of our sufferings which God euer intends to the patient viz. the holinesse of the heart and fruitfulnesse of the life That wee may be patient first wee must get Wisedome and if we want it aske it of God It is Ignorance makes men passionate a great vnderstanding is slow to wrath Secondly wee must get Faith to beleeue our owne reconciliation with God our hearts neede not be troubled if we beleeue in God the Father in Iesus Christ When the heart is possessed with peace in the assurance of Iustification by Faith then it is easie to be patient in tribulation yea to reioyce in affliction Thirdly we must be much in the meditation of the comforts of another life Fourthly wee must be often and constant in prayer Fiftly the hearing of the word faithfully and conscionably breedes a patient minde and therefore is the Word called a Word of patience the Comforts of the Scripture beget both Patience and Hope Sixtly wee must be temperate in the desires after and vse of outward things therefore are men vnquiet vnder the losse absence want or desire of earthly things about their bodies or estates because they haue not sobrietie and temperance in their hearts and carriage Seauenthly if wee would haue patience we must be carefull by godly Sorrow and Confession to cast off the sinne that hangeth on so fast it is our wretched corruption of Nature that makes vs so vnquiet it is nothing without vs Lastly we must be diligent in our callings and trust vpon God and cast all our care on him Idlenesse and vnbeleefe are the great nurses of impaciencie Thirdly wee must exercise Patience in seauen things 1. In bearing the common crosses that accompany our mortall estate of life and therein to put on as neare as wee can Iobs minde and in all losses or wants to giue glory to God acknowledging that hee hath as much right to take away as reason to giue 2. In bearing with the infirmities of such as are about vs with whom we conuerse that shew themselues to be so out of weakenesse Rom. 15.1.3.4 3. In enduring persecution of all kindes for the truths sake 2 Tim. 3.12 2 Thes. 1.5 Reu. 2.8 1 Pet. 4.12 c. 4. In tentations there is vse of Patience both in wayting vpon God for succour and issue and in keeping the soule at as much rest and quietnesse as may be it is the Diuels desire to set vs on a hurry hee knowes his tentations will then worke best Iames 1.4 5. In the expectation of the performance of Gods promises and our spirituall happinesse in Christ Heb. 6.12 and 10.35.36.37.38 6. In the troubles of the minde and conscience beleeuing Gods truth and wayting for the appearing of his face and the healing of the soule 7. In perseuerance in well doing vnto the end Mat. 24.13 Rom. 2.7 Reu. 2.2 Gal. 5.9 1 Iohn 3.2 Long-suffering This vertue in case of wrongs must order vs aright in our selues and towards others in our selues it must restraine Anger and desire of reuenge and great reason for God himselfe suffers wrong and that long too and it is Gods commandement wee should suffer long besides iniuries befals vs by Gods prouidence and reuenge is Gods right Moreouer these raging and reuengefull affections are great hinderances both to Prayer and to the profit of the World And lastly anger lets the Diuell into a mans heart Quest. 1. But how should I preuent it being wronged Ans. First carry some of thine owne sinnes alwayes in thy minde that being prouoked thou maist turne the course of thine anger thither Secondly auoyd the occasions which are both contentions and contentious persons Thirdly be daily iealous ouer thine affections and keepe them downe by prayer Quest. 2. What if passion doe sodainely surprise me Ans. 1. Conceale it 2. Depart from them with whom thou art angry 3. Appoynt at the least that bound vnto thine anger that the Sunne goe not downe vpon thy wrath Towards others we must shew the practise of this vertue thus In things that might displease vs but not hur vs endure them without any notice at all and in things that doe hurt if they be lesser iniuries see them and forgiue them and in the greater wrongs thou must seeke the helpes of the Magistrate and the Law after thou hast sought all priuate meanes by intreatie offers of peace desire of Arbitration c. follow the Law with loue to thy aduersary without passion or rage and in the issues be moderate without shewing extremitie Ioyfulnesse A Christian estate is a ioyfull and comfortable estate Sauing Knowledge makes a man liue ioyfully and comfortably true ioy is one of the fruits Gods Spirit beareth in the heart of a Christian yea it is a chiefe part of that kingdome that God bestoweth on his people on earth None haue cause of ioy but the Children of Sion and none of them but haue great reason to shout for ioy to reioyce and be glad with all their hearts Zeph. 3.14 Is it not a great Mercy to haue all the iudgements due vnto vs for sinne taken away and the great enemie of our soules cast out Is it not a great honour that Iehouah the King of Israell should be in the middest of vs and that our eyes should not see euill any more What sweeter encouragement then that the Lord should cause it to be said vnto vs feare not and againe Let not your hands be slacke If wee haue great crosses enemies dangers wants temptations c. wee haue a mightie God if there be none to helpe vs hee will saue yea hee will reioyce to doe vs good yea he will reioyce ouer vs with ioy yea hee so loues vs that he will rest in his loue and seeke no further Shall man be sorrowfull when God reioyceth Shall the Lord reioyce in vs and shall not wee reioyce in God c. And if these reasons of ioy be contayned in one place of Scripture how great would the number of reasons grow if all the Booke of God were searched such a ioy and contentment is the ioy of Christians that crosses cannot hinder Life is not deare to a childe of God so that hee may finish his course with ioy They suffer the spoyling of their goods with ioy knowing that in heauen they haue a more enduring substance Yea in many crosses they account it all ioy to fall into tentation They seeme as sorrowfull when indeede they are alwayes reioycing Quest. What might wee doe to get this constant ioyfulnesse and vnmoueable firmenesse and contentment of heart Ans. In generall thou must be sure to be Gods Seruant a
may hide the Gospell from them Also euill thoughts nursed and fortified as thicke clouds hide the light from diuers to some in iudgement Christ speakes in Parables others shall neuer haue the light was offered because they vsed not the light they had The enuious man in many places sowes the tares of corrupt doctrine And vnto many congregations for want of sincere preaching Immortality and life is not yet brought vnto light besides the transplendencie of the doctrine it selfe is such as exceedes the capacitie of the most Quest. But how comes it that euen the godly themselues in all places attaine to so small a measure of knowledge in the Gospell Ans. There are remnants of naturall blindnesse euen in the best and the sinne that hangs on so fast is not without pollution and an obscuring propertie Faith also that should haue principall vse in conueying this light is not without some mixtures of doubts and other drosse Affections are not without their fumes which beeloud the vnderstanding sometimes they want the meanes sometimes they are negligent in the vse of them and to see perfectly is the onely priuiledge of the new Ierusalem that is aboue The Vses are for Reproofe for Information for Instruction and for Consolation First it reproues the horrible prophanenes of those that so securely contemne the Gospell so sacred a Mysterie and fearefull is the curse with which God doth auenge the quarrell of his word euen this that vnto these men the Scriptures both read and preached are a sealed Booke And is the Gospell a Mysterie then singular is their dotage and madnesse that say they know as much as any of them all can teach them Secondly wee may hereby be informed concerning the necessitie of preaching the greater the Mysterie is the greater neede of laborious and studious men that are thereunto set apart to make manifest those secrets of the Kingdome for this is the appointment of God our Sauiour that by preaching committed to certaine men thereunto sanctified as the Apostle saith the word promised before the world beganne should be manifested in due time Thirdly this should teach vs diuers duties 1. Let euery man account of faithfull Teachers as the Ministers of Christ and such as dispence the Mysteries of God 2. Wee must bring Faith to the Gospell else it will not profit Reason and Sense are no competent Guides or Iudges in these diuine Mysteries And the Lord hath commanded these secrets to be manifested and reuealed by the Scriptures for the triall of his Elect and for the exercise of their obedience in beleeuing as well as in doing 3. As wee should bring a resolution to beleeue Gods word in all things though it be neuer so contrary to sense and to common reason of the world So when the Lord doth reueale his Promises and Statutes to vs wee should hide them in our hearts as great Iewels and worthy Treasures meete to be kept in our secretest remembrance and the very bowels of our Affections 4. This Doctrine vrgeth the necessitie of obseruing the rules of preparation and to this purpose wee may finde fiue things charged vpon vs all drawne from this consideration of the Mystery of the Gospell First wee must be sure wee he turned to the Lord by true repentance for till then the vaile cannot be taken away though the word were neuer so plaine in it selfe yet wee cannot discerne it by reason our vnderstandings are couered with a vaile and no man can looke vpon this bright Sunne till his eyes be annointed with eye-salue Secondly in as much as the Booke is sealed with seauen seales and no man nor Angels is able powerfully to vnfold and open Gods eternall comforts to the conscience of man for his saluation saue onely the Lyon of the Tribe of Iudah which is also the Lambe slaine hauing seauen eyes which are the seauen Spirits of God therefore in acknowledgement of his wisedome and power we must goe vnto him importunately begging this Blessing for his glory that the Booke may be opened euen to enrich vs and that to this end hee would make acceptable the odours of our desires and prayers to God Thirdly we must remoue letts for if it be a mysterie in it selfe wee had not neede to bring hardnesse of heart with vs or worldly cares or troubled affections or a sluggish spirit or preiudicate opinions or inordinate lusts or any such impediments Fourthly wee must bring with vs the loane and aduantage of former doctrine communicated to vs for to him that hath for practise and increase shall be giuen but from him that hath not for imployment and conscionable vse shall be taken away that which hee hath Fiftly wee must bring a pure Conscience as a holy vessell to receiue this mysterie of faith in and the conscience is then pure when it is purified by the bloud of Christ and doth daily excite the desire of puritie of heart and life bearing with the loue and liking of no sinne Ministers also must here learne with all reuerence and painefulnesse to behaue themselues as becommeth those great Mysteries they must not onely be cleane themselues by holinesse of heart and life but must in compassion to the People and the holy feare of the Maiestie of Gods truth and presence teach with power frequencie perspecuitie authoritie and since the Lord hath made them his Stewards of his Mysteries and holy Iewels and Treasures it is required of them that they be faithfull both in applying them to the right owners and in setting them out according to their truth Lastly the meditation hereof may serue for singular comfort to all those that finde mercy from the Lord in the reuelation of his Mysterie blessed are their eyes that see it and their eares that heare it They are more happy then many millions of men besides Hid since the world beganne and from ages 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The first of these words is diuersly accepted sometimes it is translated from Eternitie as Psal. 52.1 The goodnesse of the Lord hath endured from all eternitie as Beza thinkes writing on Luke 1.70 sometimes Since the world beganne as Luke 1.70 Acts 3.21 sometimes it signifieth but of old or a long time agoe as the Hebrew word which is thought to answere it is rendred Psal. 119.52 somtimes it is taken for the space of a mans life as Peter said Thou shalt not wash my feete 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is neuer while I liue and in the 3. Ephes. vlt. there is such a phrase as this Glory to God c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if it should be rendered vnto or throughout all the generations of the world of worlds that is of the world to come And 2 Pet. 3. vlt. hee saith glory to him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is henceforth to the day of eternity There is vnto man two worlds the one begins
offensiuely 7. With such as openly refuse to obey the sayings and censures of Gods seruants As the knitting together of Gods people is wonderfull comfortable and a gracious effect of the Gospell so to disturbe the loue and vnitie of the Church and people of God is most execrable and abominable It is a grieuous sinne to disquiet and disioine Gods seruants Now if we obserue in our owne times who they are that are disturbers of the Church and the holy vnitie amongst true Christians wee shall finde foure sorts of men may be iustly taxed with this grieuous fault 1. Papists and halfe-Papists these in all places labour to hinder the progresse of the Gospell and the vnitie of the Church 2. Ambitious temporizers Diotrephes had his hand deepe in this sinne Too many there are that scarce know any readier way to couer their damned Simoniacall practises and to aduance their owne aspiring ends then to blaze and enlarge and with bitter exaspirations to proclaime that heauie rent and dissent of opinion that hath diuided the sonnes of the same mother 3. Men of flagitious and wicked life for wicked men disturbe Gods Church both by their sinnes vexing the righteous and by their railing opposing the truth and cause God by his iudgement to afflict his owne Israel 4. Sectaries and humorous persons that out of their hellish pride despise all the assemblies of Gods people because they fauour not their fantasticall proiects These many of them diuide from vs both in Church and habitation Thus of the affection it selfe But I must more specially yet consider of the manner in the word knit together Knit together The originall word when it is taken properly it signifies to set in a frame of building but vsually it is taken in the new Testament in a borrowed sense sometimes it is to demonstrate a thing by euident testimonie sometimes to assure sometimes to instruct but most frequently to knit together as the members are knit in a bodie and so it may well be taken heere and so wee are considered as ioined together in the mysticall bodie of Christ. And wee may hence obserue 1. That our vnion one with another must be sanctified in one head if we be not ioined to Christ we doe in vaine pleade our loue to men 2. Our affections must carrie vs to a thirst and constant desire to procure the good of the bodie the bodie of Christ must bee dearer to vs then our particular good 3. That wee must respect all that feare God and not contemne the meanest Christian. We are knit to the whole bodie and not to some one member only Thus of the second reason viz. from the effect of the Gospell And vnto all riches of the full assurance of vnderstanding The third and last reason is taken from the adiuncts of the Gospell which doe more and more appeare by the power of it in the paines of Gods faithfull seruants and these are three 1. certaintie 2. sublimitie 3. perfection The first is in these words The Gospell is certaine two waies 1. in it selfe 2. in the infallibilitie and stedfastnesse of the perswasion of the elect In it selfe the Apostle had good reason to say so for it was no new deuice lately broached but long before from the beginning propounded to Gods seruants and confirmed in all ages by the Prophets c. But in this place it is considered in the certaintie of the perswasion of the godly by faith laying hold vpon it and beleeuing it Thiâ— he expresseth in the word full assurance or plerophorie The fulnesse of a Christian is either generall or speciall the generall is that fulnesse which euery member hath in Christ their head and by influence from him The speciall is that fulnesse wherein some members excell Thus some are full of the spirit of loue of ioy some in obedience and goodworkes some in faith and knowâ—ledge So Rom. 15.14 So heere Quest. But is full assurance essentiall vnto true faith Answ. Some seeme to say so but I see no reason so to thinke And experience shewes vs many worthâ—e in the praises of the Gospell and yet haue not gotten full assurance Full assurance is in the greatest faith but faith may be true in the least measure though it be not so confirmed it is essentiall to a strong faith not to a little faith Quest. May this plerophorie or full assurance be had in this life Answ. It may without all doubt as these Scriptures euidently proue 1. Thessal 1.5 Heb. 6.11 and 10.22 Rom. 4.21 Quest. But are we bound to labour for this full assurance Answ. We are Heb. 10. he saith let vs draw neere in the full assurance of faith and in the sixth chapter they are exhorted to shew their diligence vnto the full assurance of hope to the end We make no question but we ought to make sure our houses and lands c. and shall life and happinesse lie vnassured There are 7. things wherein this assurance hath beene imploied 1. There is a full assurance of the things done by Christ mentioned Luk. 1.1 2. There is a full assurance required in the knowledge of our libertie in things indifferent 3. There is a full assurance requisite vnto the perswasion of the truth of their ministeries to whom we subiect our soules as the originall word imports 2. Tim. 4.5.17 4. Wee must be fully assured of the doctrine of the Religion that we professe 5. There is a full assurance of the hope of a better life 6. There is a full assurance sometimes in speciall and particular persons as that to Abraham about his sonne Rom. 4.21 Lastly there is a full assurance of faith in Gods fauour vpon the warrant of Gods word and spirit This is chiefly to be laboured for Now there are seuen properties or signes of a plerophorie or full assurance of faith 1. It will receiue the word in affliction with much ioy 2. It will not bee carried about with euery winde of doctrine 3. It is industrious and laborious in the duties of loue to Gods children 4. It is vnrebukeable and full of innocencie and integritie of life it cannot possibly stand with any presumptuous sinne 5. It will giue glorie to God against all sense and reason 6. It mortifies and extinguisheth all headstrong affections 7. It is carried with full sailes vnto holy duties for so the word signifies and is fruitfull in good workes 8. It is able to admonish If wee would obtaine this plerophorie wee must bee much in hearing and praier for they doe both exceedingly settle faith especially wee must attend much vnto the promises of God and the testimonie of the spirit of adoption and we must get calme and quiet affections we must grow in grace and striue to be strengthened in the inner man But especially we must begge it often of God by