Children against the scornes and hates of the World and all sorts of carnall people the World will loue his owne Obiect Oh but why should they hate vs Ans. Because you are not of the world and Christ hath chosen you out of the world therefore the world hateth you And therefore both prouide for it and beare it when you finde it Obiect But wee will not be so rash and indiscreete to prouoke men to hate and reproach Sol. Vers. 20. They haue persecuted Christ who was the fountaine of all wisedome and therefore it is a vaine perswasion for any childe of God to thinke by any discretion wholy to still the clamours and hates of wicked men And those men are grossely deceiued and preiudiced that thinke the true cause of the troubles of Gods children is their owne indiscretion Obiect It is strange they should hate vs so wee neuer did them wrong Sol. Vers. 21. All these things will they doe vnto you for my name sake it is not your euill doing but your holy profession of the Name of Christ which is named vpon you that they hate Quest. But how comes it they should dare to be so presumptious and so palpable malicious Ans. It is because they haue not knowne my Father ver 21. their ignorance of the Maiestie and Iustice of God is the cause of it Obiect If it be of ignorance it may be easily pardoned them Sol. Vers. 22. If I had not come and spoken vnto them they should haue had no sinne but now there is no cloake for their sinne that is if Christ by the preaching of the Word had not discouered their sinnes and set before them the way of godlinesse then it had beene no such grieuous and monstrous sinne but in as much as many men doe lye in wilfull ignorance and will not be informed of the vilenesse of their course therefore before God of all sinners they are without colour or excuse Obiect But may they not haue good hearts to God though they doe thus intemperately and vniustly maligne and abuse the Preachers and Children of God Sol. Vers. 23. He that hateth Christ in his Ministers and members hateth the Father also and cannot haue a good heart to God Obiect But it may be that Christ and Christians are hated the more securely by wicked worldlings because they see nothing but their basenesse and humiliation Sol. Vers. 24. If I had not done workes among them which none other did c. By which words our Sauiour shewes that no workes of God for by or amongst Gods Seruants can be so great testimonies of the vndoubted certainetie of the goodnesse and holinesse of their cause but wicked men will still against all right hate them And therefore we should so informe our selues by this and other Scriptures vers 25. as to set downe our rest that in the world we must haue troubles and in Christ and heauen peace and therefore lay vp hope in our hearts as God hath locked vp our treasures in heauen Thus of Hope Thus also of the Grace for which he giues thankes Whereof yee haue heard before by the Word of truth which is the Gospell Vers. 6. Which is come vnto you euen as it is vnto all the world and is fruitfull as it is also among you from the day that yee heard and truely knew the grace of God IN these words with those that follow to the ninth Verse is contayned the second part of the Thankesgiuing viz. his praise to God for their meanes of Grace The meanes is eyther Principall Vers. 5.6 Or Instrumentall Vers. 7.8 The principall meanes is the Word and this is described by sixe things First by the ordinance in which it was most effectuall viz. Hearing Secondly by the propertie which was most eminent in the working of it viz. Truth Thirdly by the kinde of Word viz. the Gospell Fourthly by the prouidence of God in planting it amongst them is come vnto you Fiftly by the subiect persons vpon whom it wrought You the Colossians and the whole world Sixtly by the efficacie It is fruitfull from the day Thus for the order of the words From the generall I obserue out of all the words two things First that Nature directs not to the apprehension eyther of Grace or Glory The Naturall man cannot perceiue the things of God these Colossians had neuer knowne the face of God nor gained the grace of Christ had not God sent them the meanes Briefely this may informe vs of the lamentable condition of such as liue in their naturall estate onely pleased with the desire or possession of the riches or gifts of Nature and withall shewes vs the Fountaine of the want of Sence or care of Grace and holinesse in the most Sence comes not from Nature but from the Word and he is a Naturall man that is still lapped and couered with the vaile of Ignorance whose wisedome is crosse to Gods Wisedome that lyeth in grosse sinnes like a dead man without sence that serues some particular gainefull or pleasing sinne without vsing aright any ordinance of God against it and is without the spirit of Adoption his heart neuer broken for sinne and without desire of righteousnesse Secondly it is a worthy blessing of God to any people to haue the Word of God amongst them This is that men should be exceeding thankefull for to God Psal. 147.19.20 Esa. 2.3 And by the contrary the want of the Word is a terrible famine Vse 1. For reproofe both of mens prophanenesse in neglecting and contemning of the Word as also of our great vnthankefulnesse for such a mercie 2. For comfort to Gods children that enioy the Word and esteeme it The Word should satisfie vs whatsoeuer else wee want both because it doth abundantly make amends for all other wants and besides it fits vs with strength patience and comfort to make vse of other wants 3. For instruction not onely to such people as want the Word to seeke for it and to plant themselues where they may haue it but also to such Landlords and great men and rulers of the people as would be thought louers of their Countreyes to vse all meanes to see the Countrey and the Parishes vnder their power prouided of this holy treasure Thus of the generall Doctrines out of the whole Verses The first thing in speciall is the kind of ordinance in which the word was effectuall 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 should be enioyed or lost If wee heard not of Heauen till death or iudgement we should continue still in our slumber drowned in the lust after profit or pleasures we should be so farre from finishing our mortification as wee should hardly beginne to set about the washing of our owne vncleannesse both of hands and life wee
these 3. things Faith Loue and Patience requires most an end Experience and a daily acquainting our selues with the things of the Kingdome of Christ. When we are driuen by often crosses to seeke comfort in Gods children and by much obseruation doe find the worth of the comforts that arise from holy Society with them Many are the incredible weakenesses that discouer themselues in the hearts of yonger and weaker Christians but it is a shame for the elder men if they be not sound in loue Tit. 2.2 Seuenthly we must by all holy means strengthen and encourage and set our selues vpon perseuerance in the profession of our hope for if once wee giue ouer profession it will be easie to see loue vanish a wauering profession is vnconstant in Loue. Lastly if we would neuer forsake the fellowship we haue one with another as the manner of some wicked hypocrites and damnable Apostataes is then we must with all Christian care Consider one anothers weakenesses and wants and be continually prouoking inciting and incouraging one another to loue and to good workes Thus of the helps In the last place I propounded to be considered the defects that are found in the loue that is abroad in the world with which the common Protestant pleaseth himselfe I will not here complaine that loue is turned into lust and that that damnable infection hath stained heauen earth and polluted our houses brought a curse vpon our Assemblies debased our gentrie dishonoured our Nobles corrupted our youth and made heauy our elder Age or shew how it hath brought vpon vs famine and pestilence but to let this passe I will speake of the honester loue and wherein thinke you standeth it First in the ciuiller sort in complements neuer more complements and lesse loue Secondly in freedome from suites a Law and quarrelling they are in charity with all the world if they can shew that they neuer were quarrelsome or that they are friends againe Thirdly in the baser sort it is meere Ale-house friendship their loue stands wholy in going to the Ale-house together these are the onely fellowes and good neighbours and commonly here is set vp the Diuels bench and Proclamation made of free pardon for filthy Ribauldry for drunken spewings and Viper-like slanders belched out against good men Fourthly many out of their ignorance know none other loue then of themselues or for themselues of others But yet more plainely the defectiuenesse of the common Protestants loue appeares diuersly First by the vsuall sinnes which are rife amongst them euen such as batter the fortresse of Loue. How can they please themselues in their charitie if we consider how Malice Reuenge Anger Slandering Backe-biting and all sorts of prouocations to anger are euery-where abounding What more vsuall then Selfe-loue what more common then Enuy Shall I instance The Trades-man while hee is rising is so fleshed with successe and stuffed with the greedy desire of profit that hee cares not whom hee wrongs nor how much hee becomes preiudiciall to other mens trade But this man is not so filled with Selfe-loue but the declining Trades-man that hath ouerliued his prime is euery way as well filled with Enuy. And thus men are not in chaâ—itie neyther full nor fasting Secondly it appeares to be defectiue in the Obiects of Loue in a chiefe Companion of Loue in the Parts of Loue and in the Manner of louing For the first the onely men that are chiefely to be loued and our affection to be spent vpon are the Saints that is such religious persons as make conscience of all their wayes but are these the men the common Protestant loues Oh times oh manners what men finde worse entertainment in the world then these Is not the least endeauour after holinesse chased and pursued with open hates dislikes slanders Can a man refraine himselfe from euill and not be made a prey Doth there any liue godly and they persecute him not Away false wretch saist thou thou art in charitie with all men and yet canst not beare the Image of God in a childe of God For the second all true Loue ought to be accompanied with Faith yea it ought to be founded vpon Faith and therefore herein is the common loue of the world defectiue that a communion with men is not first sanctified by vnion with God These men that boast so much of their charitie neuer made conscience of seeking the assurance of Gods fauour in Christ neyther euer trauailed vnder the burthen of their sinnes so as to seeke forgiuenesse as the true blessednesse Thirdly the common Protestant is exceedingly to blame in the very maine duties of Loue no tendernesse of heart no true Hospitalitie and for mercy to the poore the old complaints may be taken vp There is no mercy in the Land Mercifull men are taken away Wee may now adayes wayte for some Samaritane to come and proue himselfe a neighbour and for societie and fellowship in the Gospell with Gods people it will neuer sincke into the vnderstanding of these carnall men that that is any way expedient and finally in all the branches of Clemencie before expressed where is the man that makes conscience of them And for the last it is easily auouched that the Loue that is found in the most men is neyther brotherly nor without grosse fayning and hypocrisie nor proceedeth it from a heart in any measure purified and lastly it is so farre from being feruent that it is stone colde Thus of Loue. Verse 5. For the Hopes sake which is laid vp for you in Heauen IN these words is mentioned the third Grace for which the Apostle giues thankes and that is Hope Hope is here taken both for the thing hoped for viz. the glory of heauen as also the Grace by which it is apprehended but especially the latter Heauen is diuersly accepted in Scripture sometimes it signifieth the Ayre sometimes it signifieth the whole vpper world that compasseth the earth sometimes for the Kingdome of Grace and the meanes thereof but most vsually for the place of the blessed and the glory thereof and so it is taken here Hope as it is here considered by the Apostle lookes two wayes first by relation to and coherence with Faith and Loue for the Hopes sake secondly by a full aspect vpon the obiect of it which is intimated in the Metaphor laid vp and expressed in the word Heauens First of Hope as it is to be considered in the Coherence There is an admirable Wisedome and Mercy of God in the very manner of dispensing of his Graces for hee makes one Grace crowne another and become a recompence and reward to another as here for Hopes sake Gods Children breake through the difficulties of Faith and the impediments and discouragements of Loue. When God sees how many wayes the heart of man is beset in the spirituall combat about the getting and exercise of those two Graces hee is pleased by his Word and Spirit
Secondly That the true tryall of all Doctrine is by inquiring whether it be agreeable to that Doctrine wherein the world was ouercome to GOD. Though an Angell from Heauen should preach otherwise yet his Doctrine were to be detested as accursed And therefore wee may iustly complaine of the Papists and all popish men that chaine men downe to a necessitie of looking vpon the hundreds of yeeres neere vnto vs and will not beare it that men should seeke ground for their Conscience by ouer looking all the hundreds of yeeres since Christ and minding onely conformitie to the Doctrine that first founded the Churches of the Gentiles all Doctrines since then though in the purest times are to be receiued no further then they agree with the Doctrine of Christ and his Apostles Thirdly that men are bound to seeke the word wheresoeuer it may be heard for if this had not beene so how could all the World receiue the light of the Gospell and further wee may see that the want of Teachers was no warrant to commit the Churches to the care of such as could not teach a necessitie lieth in the people to seeke the word where it may be had And therfore those Church-gouernours sinne grieuously that in this light create so many insufficient men and set them ouer the flocks of CHRIST For if want of able men had beene a reason the Apostles should haue seene into this necessitie to ease the labour and care of the Churches but it is a more grieuous sinne to admit ordaine and place them and yet see many worthy and able men wholy want places Fourthly wee might here note the vanitie of their argument that would proue vniuersall grace because Christ died for all men for in this place here is not onely the world but all the world and yet here can not in any reasonable sence be ment all the singular men and women in the world for there were many thousands of particular persons to whom the Gospell came not and therefore by all the world as here so in that question may be vnderstood all the Elect world or if the world vniuersally then it is true in respect of offer or not excepting out of any of any Nation or by all the world is ment men of all sorts and conditions in the world Fiftly Wee might here note the incredible power and swiftnesse of the Gospell that could ouercome and that in so short a time and the rather if that we consider that the Magistrates generally drew the sword against it and there were not wanting Ministers to oppugne it euen false teachers of all sorts and besides the people had beene so long time settled in their false Religion and lastly if wee looke vpon the meanenesse or the fewnesse of those that were Gods Embassadours to the Gentiles Thus of the fift part of the description The last thing by which the word of GOD is described is the efficacie of it and here the Apostle sheweth first what it doth It bringeth fruit and It encreaseth for so it is added in some Copies secondly vpon whom as euen in you thirdly when it began to be so viz. from the day that you heard c. fourthly what made it worke so viz. the hearing and true knowledge of the grace of God And is fruitfull Concerning fruitfulnesse required as an effect of the word I consider foure things First the Reasons to moue vs to fruitfulnesse Secondly the sort of Fruits we should beare Thirdly the meanes to make vs fruitfull Lastly the Vses For the first there are many things might moue vs to make conscience of glorifying God in our places by bearing the fruit of the Gospell euen expressing the power of it in our liues First it is a speciall glory to GOD and to our Adoption and calling Secondly it is a testimonie that we are in deed Christs Disciples Thirdly the practising of those things which are within the compasse of Gods promises such as are all the fruits of righteousnesse is the very ground-worke of true prosperitie Fourthly To this end did God by election before time and speciall vocation in the Gospell choose vs and call and single vs out of the world Fiftly It procures vnto vs an vnstained and in offensiue glory euen vntill the day of Christ Sixtly If a man indeauour to bring forth fruit and to walke as becomes the Gospell he is sure to speede when he hath any suite to God Seauenthly against such there is no law Eyghtly it shall be to vs according to our fruit Ninthly The fruits of righteousnesse are better treasures for a Christian then all riches Tenthly If we be not fruitfull we shall be cut off from CHRIST and vtterly for euer remaine frustrate of all his merits and vertue Now for the second the fruits that wee should beare are such as these The forsaking of our particular beloued raigning sinnes this is all fruit The exercise of the true loue and feare of God in a conscionable both worship of God and practise of Life the fruits of zeale for Gods glory humilitie patience and the exercise of the duties of Mortification as Prayer Sorrow Fasting and the rest Fidelitie in the diligent discharge of the duties required of vs in our Families and Calling Sobrietie in the vse of Gods Creatures Contentation Iust-dealing and to be rightly ordered in matters of Report Finally workes of Mercie and all duties of Loue. Thirdly that wee may be more fruitfull first we must labour for greater tendernesse in our hearts and plow our ground deepe with long furrowes of Mortification the seed will not grow if it fall vpon the trampled and smooth heart of man the stones must be taken from the rootes secondly we must learne to make God our trust and Gods promise our treasure else in many parts of Christian fruitfulnesse worldlinesse will teach vs to deny to obey thirdly we may not neglect to send forth the leaues of profession for as these leaues are of medicinable vse so they are good inducements to force a necessitie of more fruit if no profession there will be little fruit Fourthly wee should labour to be abundant in storing vp of sauing knowledge for the wisedome that is from aboue is full of good fruit Fiftly wee should seeke the prayers of Gods Ministers for vs and subiect our selues to be directed by their care and paines though the vngratefull world contemnes Gods Messengers and Vine dressers yet the truth is that if many times they did not rise vp in the gap woe would be vnto men for their barrainnes Sixtly we should make vse of our crosses and learne humilitie and acknowledgement of our sins by them breaking our hearts in Gods sight and beseeching him for the compassions of a Father to be shewed to vs that so wee might after much exercise vnder our crosses bring forth the quiet fruit
Lastly nothing but the will of God bindes conscience the Apostle of purpose layeth the foundation in the Preface concerning the knowledge of and resting vpon Gods will that so he might the more easily beat downe their Traditions and Philosophicall Speculations of which he meant to intreate in the next Chapter Now if this Doctrine be true as it is most true then Apocryphe Scripture Councels Fathers and Princes Lawes doe not binde further then they are agreeable to Gods will and therefore much lesse Popes Decrees Traditions and humane Inuentions Thus of the Obiect of Knowledge In the next place it is described by the Parts of it in the next words In all Wisedome and spirituall Vnderstanding Where the Apostle shewes that sauing Knowledge hath two parts viz. Vnderstanding and Wisedome Concerning the difference betweene the two originall words in this place rendered Wisedome and Vnderstanding there is a great stirre amongst Interpreters Some say that the one proceedeth out of the principles of the Law of Nature and the other out of the principles of Faith Some take the one to be a knowledge concerning the end the other of things that are for the end Some thinke by Vnderstanding is meant apprehension and by Wisedome is meant Iudgement or dijudication Some thinke that Synesis rendered Vnderstanding receiueth the will of God in the whole and that Sophia Wisedome conceiueth it in the parts and with weighing of all circumstances by the first they consider what is lawfull and by the second what is expedient Some say that the one of them conceiueth the obiect of felicitie the other the meanes by which men attaine it Some thinke they differ thus that the one vnderstands of God absolutely by Scripture as he is and the other considers of God by collation or comparison with the creatures by experience as hee is tasted to be good but the plainest and soundest difference is this that Vnderstanding is contemplatiue knowledge but Wisedome is actiue knowledge the one giues rules for practise the other for Iudgement and contemplation But before I consider of them apart I obserue two generall Doctrines First that sauing Knowledge and Wisedome is not naturall but from aboue and had onely by CHRIST here it followes Faith and Loue it is wrought by the power of the Gospell it is prayed for and lastly it is plainely said to be spirituall See more Iames 3.17 1 Cor. 2.14 2 Cor. 1.30 Tit. 3.3 and it may serue for many vses First it should inforce vs to labour to become spirituall men as wee would desire to haue any thing to doe with the knowledge of Gods will for if wee be not more then naturall men it is certaine wee know not the things of God Be sure therefore thou be no naturall man Quest. How may a naturall man be knowne Ans. Hee is a naturall man First that hath in him onely the spirit of the world 1 Cor. 2.12 Secondly that knowes not that wisedome of God that is in a mysterie that is his Reconciliation and Saluation by Christ 1 Cor. 2.7.10.14 Thirdly that loues not God Vers. 9. as they doe not that loue not the word people and way of God Fourthly that knowes not the things giuen of God by the Spirit Vers. 12. Fiftly that accounts spirituall things fooliâ—h things and religious courses foolish courses Vers. 14. Sixtly that hates sinceritie and walkes after his owne lusts Iud. 19.18 And it is worthy to be noted that the Apostle when he fore-tels of these wicked loose persons and prophane men liuing in the Church he saith they make Sects and it is most sure that not onely Heretikes and false-Teachers that draw men out of the bosome of the Church to diuide them from our Assemblies but euen wicked men that wallow in sinne make Sects and Schisme and diuision in the Church though they otherwise come to the Word and Sacraments as the people of God doe for the Word is seldome effectuall in the working of it in any place but wee may finde the Diuell stirring vp carnall and naturall men that striue by all meanes to pursue such as desire to feare God lading them with reproaches and blowing abroad slanders and wilfully both disgracing them and shunning their presence and when they haue done call them Sectaries and other Hereticall names them I say that excepting their care and conscience to walke vprightly with God and vnrebukeable amongst men liue in peace by them but though men are deceiued God will not be mocked these are the men that God meanes to indite for making of Sects in the Church as well as Heretikes Secondly seeing true Wisedome is from aboue it should worke in vs a dislike both of hellish wisedome and earthly wisedome by hellish wisedome I meane such wisedome as was in the Priests when they killed Christ or that that was in Pharaoh who counts it to deale wisely to oppresse Gods people It is diuellish wisedome to be cunning or artificiall in hiding the practise of sinne it is diuellish wisedome to haue skill in defending sinne It is diuellish wisedome that is vsed in the refining of sinne as for example drinking of healths began to grow to that detested head and was accompanied with that filthy villany and abhomination in respect of the excesse of it that certainely the Diuell should neuer haue gotten the most men in a short time to haue had any thing to doe with such a damned beastlinesse now the Diuell not willing to loose his homage and sacrifice inspires some men to bring in a libertâ—e to drinke in lesse glasses and with allowance of choyse of drinkes or Wines and now the sinne is refined it goes currant Earthly wisedome is of two kindes for eyther it is a skill to get goods or else it his humane learning and policie both allowable in themselues but neither to be much liked or trusted to for as for the skill to get riches What would it profit a man to winne the whole world and loose his owne soule and the prayse of humane wit learning policie c. is much curbed by certaine terrible places of Scripture The conceit of this wisdome makes the Crosse of Christ of none effect and a man may haue a great measure of it and be famous and yet be without God without Christ and without the couenants of promise and without hope in the world for not many noble not many wise hath God chosen Yea God many times hides the mysteries of the Kingdome of Grace from these great Wise-men and sets himselfe of purpose to stayne their pride to destroy their wisedome and to infatuate their counsels Where is the Scribe learned in the Scripture where is the Disputer of this world skilfull in humane learning and policie Hath not God to vexe the very hearts of these men tyed conuersion of soules ordinarily to the foolishnesse of preaching Doct. 2. It is not enough to get Pietie vnlesse wee
is righteousnesse and this is gotten by the knowledge of the word Secondly that that most an end impouerisheth men is the hand of God or of men and sinne vsually and disorder is the originall cause of all losses or pouertie Now Wisedome causeth a man to walke in the wayes of righteousnesse and so to inherit substance and as God sees it meete for them to fill their treasures Obiect But a man can neuer obserue the rules of holinesse required in the word and vrged vpon men by preaching Sol. The word doth not onely shew men what they should doe but it giues power to doe it It causeth men to walke in the way of righteousnesse Vers. 21. Lastly to put all out of doubt Knowledge Why It is the very glory of Christ and dwelt vvith God in the very beginning of the world yea it was begotten from euerlasting when there was no depths nor the mountaines setled nor the earth framed c. from Vers. 22. to 32. The exhortation is in the end of the Chapter that as men would assure themselues to be Gods Children or to be blessed in their wayes they should heare instruction in this poynt and be wise and daily watch at the gates of Knowledge so should they get the life of grace and obtaine the fauour of God when others that despise knowledge and the meanes of it shall be so wounded in soule that they shall certainely dye eternally Vers. 32.33.34.35 Thus of Contemplatiue Knowledge Wisedome or Actiue Knowledge followes the consideration hereof is exceeding difficult for it lyeth in the prescribing of the discretion in practise I take it that Wisedome in practise stands principally in two things first in Order of practise secondly in the Specialties of good behauiour Wisedomes Order lieth in the prescribing of Rules concerning the prioritie and precedencie of things in practise shee tels what must be first done and chiefely and thus shee giues seauen Rules 1 That Heauen be sought for before the earth and remission of sinnes in Christ before any other thing 2 That men choose present affliction rather then future rather suffer now with hope of reward in another world then take pleasure now to endure the paynes to come 3 That God 〈…〉 before man whether it be other men or thy selfe thus it is wisedom◠〈◊〉 let God haue the first place in the morning before thou serue thy selfe in thy calling thus it is wisedome to obey God rather then man when the Commandement of God and the commandement of man lyeth before thee and are contrary one to another thus also the duties of the first Table are to be done before the duties of the second Table in equall comparison 4 That death be prouided for before life first learne to dye and then it is easie to learne to liue 5 That opportunitie be preferred before time Worke in haruest walke while ye haue the light delay not whilst thou hast the meanes seeke God whilst he may be found 6 That the first place in dignitie ouer any be accounted the greatest place of seruice vnto all 7 That in duties to men wee first regard to practise the duties of the fift Commandement Secondly concerning behauiour Wisedome bindes the Heart the Tongue the Conuersation First in binding the heart to good behauiour she chargeth fiue things 1 That in the dearenesse of affections and clearenesse of knowledge in the puritie of our thoughts God be loued aboue all 2 That wee draw weapon vpon euery imagination or what else exalts it selfe against Contemplation and the obedience of Christ neuer ceasing till those inward sinnes be led away captiue 3 That wee grow in Meeknesse as wee grow in knowledge and that we be wise to sobrietie desiring the knowledge onely that can profit vs 4 That wee rest not till wee be clearely resolued in Religion Gods Loue and our owne Saluation 5 That the feare of God throughout all our whole life be our chiefe treasure Secondly in binding the Tongue to the good behauiour she chargeth 1 That our words be few when we speake eyther to God or men 2 That wee doe not so much as whisper against the Lords Annoynted 3 That we presume not to come neare the sacred Name of God to take it vp in vaine 4 That we censure not the iust nor iustifie and defend the wicked It is not safe for the Prince to smite with the tongue the meanest seruant of God 5 That wee answere not a matter before we heare it 6 That we iudge nothing before the time and speake euill of no man but be soft shewing all meekenesse to all men 7 That wee seeke a due season for good words Thirdly in binding the conuersation to the good behauiour she chargeth 1 That men walke exactly accurately precisely it is translated circumspectly 2 That with all delight men set their hearts to keepe Gods Commandements and doe them and by good conuersation men shew their workes 3 That men meddle with their owne businesse 4 That profit and pleasure giue place to godlinesse 5 That men trust not faire pretences but haue some sure triall before wee commit our selues to any 6 That wee feare and depart from euill before the crosse come it is euery bodies course to talke of repenting when misery is vpon them but a wise man will redeeme his owne sorrowes and feare GOD vvhiles the curse hangs in the threatning though it come not yet into execution 7 There is a speciall wisedome in knowing how to giue place to the time so farre as may stand with keeping of Faith and a good Conscience Thus Paul forbeares to speake directly against Diana of the Ephesians for three yeeres 8 That temporall things be ordered to conformitie with God Hitherto of the Parts of sauing Knowledge Verse 10. That yee might walke worthy of the Lord in all pleasing being fruitfull in all good workes and increasing in the knowledge of God IN these words the end of Knowledge is at large set downe to this end wee should fill our selues with the knowledge of Gods will that our conuersations might be rightly ordered to the glory of God the profitable pleasing of others and the stirring vp of good fruits vnto eternall life in the saluation of our owne soules Neyther doth hee thinke it enough for those that haue by the Gospell gayned much knowledge to doe good or liue well but they must rayse their endeauours to an eminencie and this he expresseth in three formes of speech First they must walke worthy of the Lord. Secondly they must walke in all pleasing Thirdly they must be fruitfull in all good workes And if any should aske how all this can be attayned hee answeres in the end of the Verse when hee saith increasing in the knowledge of God The Doctrine out of the whole Verse is
must take heed of such sinnes as God hates with a speciall hatred for there are some euils which a man being guiltie of God will at no hand be pleased with him as first the sinnes of the third Commandement swearing and cursing and the like for God hath told vs before that what sinnes soeuer hee will beare with yet hee will not hold vs guiltlesse if wee take his Name in vaine Secondly luke-warmnesse in Religion when men are neyther hot nor cold this is so exceeding loathsome vpon Gods stomach he cannot be at rest till he haue spued such persons out Thirdly for a man to blesse his heart when God curseth and to pleade his hopes when God threatneth Fourthly to feare God by mens traditions Fiftly presumptuously to breake Gods Sabaoth Sixtly through impatience or vnbeliefe in aduersitie to with-draw our selues c. and without faith it is vnpossible to please God Seauenthly to offer vnto God the blinde the lame and the sicke the torne and the corrupt thing Eightly to be found in the fashions of the world eyther in life or attyre Ninthly out of frowardnesse and malice to crosse and persecute such as feare God God these please not Thus of walking in all pleasing in respect of God Quest. 2. What must we doe that we may walke pleasingly amongst men Ans. I consider of this first generally then more particularly That wee may please men we must obserue these Rules 1. Wee must be carefull to please God else it is iust with God that though we striue to please men yet we should not attaine to it because we are not in the first place carefull to please God 2. We must get that Philanthropian loue of men into our hearts but especially Philadelphian the loue of the Brethren for this ingenders care and diligence to please and makes the labour thereunto seeme no basenesse or burthen 3. In the generall corruption of our callings wee must liue innocently Samuel is much set by and pleaseth the people when hee stands by Hophni and Phinehas men so egregiously corrupt 4. If wee would please in conuersing wee must learne to beare infirmities 5. Wee must practise those vertues that especially win fauour as curtesie meekenesse candor faithfull dealing though it be to our hinderance wee must giue soft answeres ouercome euill with goodnesse be slow to wrath and forgiue and not reuenge 6. Wee must hate those vices and auoid them which in conuersation appeare hatefull amongst men as back-biting discouery of secrets bitter words boasting suspiciousnesse rashnesse in reproofes and admonition offensiue carriage and the stirring of the infirmities of others In particular we must be carefull to please in the Familie in the Church in the Common-wealth In the Familie 1. The Gouernours must labour to walke in all pleasing and to this end they must gouerne in the Lord and cast the impression of Religion vpon the soules of their people that the reason of their obedience may be the will of God they must retayne wisely their authoritie it is not the way to please to loose the reynes and lose their authoritie they must take notice of vertues as well as vices and reproue in loue not in passion and auoid that behauiour that irritates and prouokes to wrath 2. Inferiours if euer they would please GOD must be carefull to please their Masters Parents and Husbands as bearing the Image of God and to this end they must pray God to make them able both to obey and please they must be teachable and not such as must be continually told of the same fault they must auoyd answearing againe for as a sullen silence is hatefull so prating and hast to answere doth prouoke Lastly they must auoyd such sinnes as proue in their places specially hatefull as pride lying vnfaithfulnesse viz. to be such as cannot be trusted in any thing stubbornnesse slownesse especially when they are sent vpon busines As in the Familie so in the Church Ministers must walke in all pleasing and to this end they must practise what they preach and auoyd enuy passion contention and partialitie they must be wise and gentle apt to teach and instruct in meekenesse though they be opposed they must be vigilant sober of good behauiour giuen to hospitalitie they must not be pot-companions or quarrelsome or couetous more desiring and delighting in the the gaine of the Benefice then the profit of the peoples soules they must order their families as well as themselues and keepe their children in subiection and grauitie Peace peace and dawbing with vntempered morter will not make them pleasing though many striue to win applause by such daubing for the conscience of the men that are so soothed doth secretly contemne these plausible seers The Hearers also must striue to please their Teachers and that they may doe so they must yeeld them meete honour and sufficient maintenance but especially they must labour from the heart to yeeld obedience to the doctrine of their Teachers for that pleaseth a faithfull Minister more then all dignities or riches 3 The Magistrate must striue to be pleasing to the people and for that purpose they must be men fearing God studious of the Scriptures louers of the good iust hating couetousnesse louers of the Common-wealth industrious to acquaint themselues with the estate of their flockes walking in and out before the people with all wisedome courage and grauitie carefull to purge out those vices which as euill humours disease the publike body for this easeth and pleaseth the body afterwards such as will charge and remunerate as well as punish countenance the good as well as restraine the euill such as in factions and emulations will cleaue to neyther side men that conceiue a generall care for the persons goods and good name of the Subiect guiding them to holinesse as well as happinesse to sanctitie as well as safetie The people againe must striue to please their Rulers by reuerencing them and obeying them though against their profit with constancy and for conscience sake they must pray for them and speake well of them It was without doubt a great contentment to Dauid that whatsoeuer hee did pleased the people Thus of walking in all pleasing in respect of others Thirdly wee must walke in all pleasing towards our owne Consciences prouiding by all meanes for the rest peace and contentment of our owne hearts within and that this inward peace and pleasing may be had many things are profitable and auayleable 1. Sorrow for our sinnes for this sorrow will be turned into ioy whereas the end of all carnall laughter will be sorrow and vnquietnesse of heart and there is no peace to the wicked and he is wicked that is not contrite in heart 2. The Faith or beliefe of our Iustification in Christ for being iustified by faith
wrought which was the Gospell preached Of the Gospell Doct. The Gospell is the ordinary meanes to breed hope in a mans heart and therefore it is called the Gospell of the Kingdome and the Gospell of Saluation And the Gospell breedes hope as it shewes vs the Doctrine of our reconciliation with God and as it containes the promises of the Couenant of Grace and as it shewes our deliuerance from the rigour and curse of the Law and lastly as it shewes Christ crucified with all his merits Of which yee haue heard Doct. The Gospell is then most effectuall when it is preached and more particularly what efficacie is in preaching may appeare by these Scriptures following Psal. 51.8 Esa. 55.4 Luke 4.18 Rom. 10.14 1 Cor. 1.21 c. Acts 10.36.42 15.21 2 Cor. 1.19.20 Gal. 3.1 1 Tim. 3.16 Tit. 1.3 Againe in that the Apostle alleadgeth the efficacie of the Doctrine they heard to proue that they ought not to be moued away from it wee may note that that Doctrine which conuerts soules to God is true and men ought to continue in it The Apostle 2 Cor. 3.2 proues his Doctrine to be true by this seale of it and this must comfort faithfull Teachers against all the scornes of men if they gather soules to GOD and breed hope in Gods people And the people must hence confirme themselues in their resolution to sticke to their Teachers when God hath giuen this Testimony to their ministeries Thus of the Exhortation The Reasons follow 1 From consent of the Elect Vers. 23. 2 From the testimony of Paul Vers. 23.24 3 From the testimony of God Vers. 25. 4 From the excellency of the Doctrine of the Gospell Vers. 26. 5 From the excellency of the subiect of the Gospell Vers. 27. 6 From the end or profitable effect of the Gospell Vers. 28. 7 From the endeauour of Paul Vers. 29. Which was preached vnto euery Creature vnder Heauen These words containe the first reason and it stands thus In as much as the doctrine taught you is the same Doctrine that hath beene taught to and receiued by all the Elect therefore yee ought to continue in it and neuer be moued from the Grace wrought by it Quest. But was the Gospell preached to euery Creature vnder heauen Ans. Some vnderstand the meaning to be this that the Apostle intends to note by the preaching of the Gospell to euery Creature onely thus much That it was now no more confined in Iudea but was published to Gentiles as well as Iewes and so it was preached to euery Creature in as much as all mankinde had as much interest as the Iewish Nation Others thinke the speech imports no more but that the fame of the Gospell was spread by the Merchants and other that lay at Rome Ierusalem and other great Cities vnto all knowne Countries of the world Others thinke it is no more then if hee had said it was published farre and wide as in Iohn they say the whole world goeth after him but they meane a great multitude an vsuall Hyperbolicall speech Lastly others thinke that when he saith it was preached he meaneth it should be preached to euery creature the time past being put for the time to come to import that it shall as certainely be done as if it had beene done already But I take it is meant of the preaching of the Gospell by the Apostles and Euangelists in the conuersion of so many Nations to the Faith of Christ. There may be seauen Obseruations gathered out of this speech of the Apostle First that Doctrine onely is true which is agreeable to the Doctrine of the Apostles by which the world was conuerted to God Secondly we may see that no power is like the power of the Word of GOD here it conuerts a world in a short time And our eyes haue beheld that it hath almost in as short time restored a world of men from the power of Antichrist Thirdly we may by this phrase be informed that the words all and euery one are not alwaies in Scripture to be vnderstood vniuersally of all the singular persons in the world as the vniuersalists conceiue Fourthly they were but a few Fisher-men that did this great worke and they were much opposed and persecuted and in some lesse matters they iarred sometime among themselues Whence wee may obserue that Doctrine may be exceeding effectuall though 1. but few teach it 2. though they be but of meane estate and condition 3. though it be opposed by crosse and contrary teaching 4. though it be persecuted 5. though the people be indisposed and mâ—zled in sinne and superstition as these Gentiles were 6. though the Preacher be often restrayned 7. though there be some dissention in lesse matters The fift thing that may be gathered hence is that in the conuersion of sinners God is no respecter of persons men of any age nation sexe condition life or qualitie may be conuerted by the Gospell And sixtly it is plaine here that preaching is the ordinary meanes to conuert euery creature so as ordinarily there is none conuerted but by preaching Lastly if any one aske what shall become of those nations or particular persons that neuer yet heard of the Gospell I answere the way of God in diuers things is not reuealed and his Iudgements are like a great deepe It belongs to vs to looke to our selues to whom the Gospell is come Thus of the first Reason The second Reason is taken from the testimony of Paul and hee giues a double testimonie 1. By his Ministery 2. By his Sufferings Whereof I Paul am a minister Out of these words many things may be noted First in that the Apostle notwithstanding all the disgraces and troubles that befell him for the Gospell doth yet lift vp the mention of his Ministerie therein as an inducement to the Ephesians It may teach vs that the glory of Gods truth is such as no man neede to be ashamed to teach or professe it nay there can be no man or woman to whom it may not be their chiefest glory whatsoeuer carnall Worldlings or timerous Nicodemites conceiue of it Secondly in that so great an Apostle doth not disdayne to yeeld his testimonie of purpose to shew that Epaphras their Preacher had taught nothing but what hee had likewise taught it sheweth that it is the property of faithfull and humble Ministers to strengthen the harts and hands of their Brethren though they be their inferiours and then it will follow that they are proud and enuious and malicious persons that by crosse teaching labour to increase their bonds whom God hath honoured with successe in their labours in the Gospell such are they that in many places striue to pull downe as fast as others build making hauocke in the Church and bending their whole might in their ministery to hinder the sinceritie of the Gospell and the conuersion of sinners Thirdly in that the Apostle vrgeth his owne testimonie I Paul it sheweth
word in the hearts of such as feare God If it haue wrought the true feare of God in thee thou maiest be assured thou hast right to the directions and comforts conteyned in it and it will still be of force to thee if thou waite vpon God in the true vse of it Ob. But I see many are otherwise minded and some teach otherwise Sol. Yet the iudgements of the Lord are true Gods word must and will stand howsoeuer we are minded Ob. But may a man find help against any sinne from the word and direction in all things Sol. Yes for Gods iudgments are righteous altogether They are exactly sufficient to make a man a godly man compleat in all his waies and to order him in all that iustice he should performe either towards God or man Ob. But might not the hearts of men be delighted with other things and mens estates made happie with other treasures Sol. No it is more to be desired the word is then fine gold yea then much fine gold sweeter also then hony and the hony combe Ob. But if I should deuote my selfe thus to the word the world would account me a very foole and that I would grow to strange simplenesse Sol. By them is thy seruant made circumspect Nothing teacheth men true discretion but Gods word and if many hearers be not circumspect t is either because they attend not to the word or because they are not Gods seruants Ob. But what profit will come of all this Sol. In the sound practise of the directions of the word there is great reward Thirdly this may comfort Gods seruants in their choice they haue chosen the better part in that they haue set their hearts vpon the word howsoeuer the world thinke of them Fourthly wee may heere see the state of scorners and contemners of the word implied let them mocke on but this they shall haue they shall neuer taste of the ioies of God Fifthly Gods seruants should be admonished from hence to expresse the power of the word in their carriages that the world might see and know there is wonderfull comfort and contentment in following the word Lastly this may serue for the humiliation of all such as haue long heard the Gospell and yet haue not gotten any sound contentment Now that men may not be mistaken it will not be amisse to discouer the true causes of this want of contentment in many that enioy the Gospell It is true that the proper effect of the Gospell is to comfort but it is true also that it comforts only Gods seruants Againe if men haue not mourned for their sinnes no wonder though they be not comforted Besides many doe not lay vp the word in their hearts and then how can it comfort their hearts We must be a people in whose heart is Gods law if wee would feele this inward ioy and consolation Many also are insnared with grosse sinne whereas only the righteous sing and reioice Many want assurance and therefore no wonder though they reioice not with those vnspeakable ioyes which are companions of faith and the loue of Christ only Besides many haue but little ioy because they vse but little praying we must pray much if we haue our ioy full Further some through vnbeleefe resist comfort There are seuen inconueniences of an vncomfortable heart 1. It is exceeding liable to temptations 2. It is vnder the raigne of continuall vnthankfulnesse 3. It is easily perplexed with euery crosse and turned out of frame and quiet 4. It is a daily let to the efficacie of all Gods ordinances 5. It is accompanied with strange infirmities in doing good duties 6. It is vsually barren in the very disposition to doe good 7. It prouokes God to anger Deut. 28.47 Being knit together in loue Loue is in God in Christ in Angels in Saints glorified in godly men conuerted and in carnall men also In the Trinitie it is infinite in Christ without measure in Angels and men glorified perfect but measured in godly men on earth vnperfect but holy in carnall men vnholy yet naturall in the other creatures without reason by instinct T is a religious and holy loue amongst the members of Christ is here meant The author and fountaine of this loue is God 2. Cor. 13.11 The bond internall is the spirit externall is the Gospell the subiect or seat of it is the heart yet not euery heart but a pure heart 1. Tim. 1.5 The effects are a heauenly comfort in the Gospell with all the fruits of it If thou aske whom thou must especially loue I answer the Saints that is such as thou seest to striue after holinesse of life making conscience of their waies These and all these are to be loued Neither will bare affection to them serue but thou must seeke to haue fellowship with them in the Gospell Phil. 1.5 and 2.1 If thy loue to Gods children be right 1. it is diligent 2. in things indifferent it doth not willingly offend 3. it will couer a multitude of sinnes and it will forgiue great offences vpon repentance 4. it is compassionate and liberall lastly it hath the properties mentioned 1. Cor. 13.4.5.6.7 That this holy and religious loue might be preserued amongst Christians diuers rules must be obserued 1. Men must not so much respect their owne earthly things 2. Men should labour with all meeknesse for vnion in iudgement without all contention and vaine glorie 3. Men must take heed of reioicing in the euils one of another 4. Men must get more patience to suffer longer and vpon more occasion 5. Wee should with all possible care endeuour to increase in knowledge and sense of Gods loue for that inflames to the loue one of another 6. We must studie to be quiet and meddle with our owne businesse Lastly wee must much and often thinke of our liuing together in heauen for the hope of heauen and the loue of the Saints are companions Yet that wee may not mistake there are diuers sorts of people with whom we may not hold open and professed loue and vnion and amitie and societie 1. With such as are open enemies to the truth by Infidelitie or Idolatrie 2. With men that liue in notorious wickednesse and prophanenesse such as are Atheists swearers drunkards adulterers Vsurers c. 3. With scandalous brethren that make shewes of religion and yet are leand in conuersation 4. With corrupt teachers and seducers that would draw men from the sinceritie that is in Christ and speake euill of the way of righteousnesse 5. With those members of the Synagogue of Satan whose tongues are set on fire with the fire of hell in respect of slandering and disgracing such as truly feare God 6. With such professors of religion that liue idly and in that respect walke inordinately and will not be reclaimed but in that respect liue
and it is his bloud that perfectly cures and clenseth them from all their wounds and sinnes Secondly are they distressed vnder the power of Sathans temptations or accusations why he sitteth at the right hand of God to see that nothing be laid to their charge hee maketh intercession for them and for the stings of this ould serpent hee is a continuall brasen serpent they may but looke vpon him and be healed Yea hee was tempted himselfe that hee might succour them that are tempted and his power dwelleth in them to be manifested in their weakenesse and he came into the world of purpose to dissolue the worke of the Deuill Thirdly are they dismayed with the sence of their owne weakenesses and ignorance why they haue such an high Priest as is touched with their infirmities and knowes how to haue compassion on the ignorant hee will not breake the bruised reed nor quench the smoaking flaxe Fourthly are they pressed with outward troubles Why Christ is the merit of their deliuerance from this present euill world hee is the sanctification of their crosses so as all shall worke together for the best to them that loue God yea hee will be their consolation so that as their sufferings abounds his comforts shall abound also or if he doe not deliuer then hee makes a supply by giuing them better things out of the riches of his glory He is a husband to the widow and a father to the fatherlesse and as the shadow of the rocke in a weary land to them that are persecuted and driuen to and fro by the hot rage of euill men Lastly are they in the feare or in the danger of death Why Christ is all in all heere also for he hath ouercome death for them hee hath opened the way to heauen he hath destroyed him that had power ouer death he hath freed them from the wrath to come he hath begotten in them a liuely hope of a happy issue from the passage of death he is the first borne of the dead and hee will be the resurrection and the life vnto them What shall I say but conclude with the Apostle Christ is in life and death aduantage onely that Christ may be all in all to vs we must heare him we must beleeue in him we must deny ourselues and take vp our crosse and follow him and finally we must liue to him and die in him And thus of this eleuenth verse and so of the second part of the generall exhortation VER 12.13 Therefore as the elect of God holy and beloued put on bowells of mercy kindnesse humblenesse of minde meekenesse long-suffering Forbearing one another and forgiuing one another if any haue a quarrell against another euen as Christ forgaue you so also doe you There are three things requisite to holy life First the meditation of heauenly things Secondly the mortification of vice Thirdly the exercise of holy graces and duties Of the first the Apostle hath intreated from verse 1. to verse 5. Of the second from verse the 5. hitherto Now in these words and those that follow to the 18. verse he intreats of the third for he giues rules for the obedience of the new man and those rules are more speciall or more generall The more speciall rules are from the 11. verse to the sixteenth The more generall are in the 16. and 17. verses the one concerning the meanes of holy life vers 16. and the other concerning the ende of holy life ver 17. The speciall rules giue in charge the exercise of nine graces and in the setting downe of these rules I obserue 1. The Motiues to perswade to the obseruation of them and they are three the one taken from their election the other from their sanctification the third from the loue of God to them And these are briefly thrust together in a parenthesis in the beginning of the twelfth verse 2. The manner how they be charged with these graces and that is noted in the Metaphor put on 3. The graces themselues and they are in number nine Some of them haue their greatest praise in prosperity principally as mercy kindnesse meekenesse humblenesse of mind some of them concerne the times of aduersity principally as long suffering and clemency in forbearing and forgiuing Some indifferently belong to all times as loue peace thankefulnesse or amiablenesse ver 14.15 Now from the coherence imported in the worde therefore diuers things may be noted 1 In that he prescribes the mortification of vices before the exercise of graces it shewes that till vice be mortified grace will not grow nor prosper the true reason why many men thriue no better in the gift of Gods spirit is because they are so little and so sleighty in confessing and bewailing of their corruptions of heart and life 2 In that he rests not in the reformation of vices but prescribes also rules of new obedience it shewes that it is not enough to leaue sinne but we must bee exercised in doing good It will not serue turne for the husbandman that his fruit trees beare no euill fruit but hee will cut them downe if they bring not forth good fruit barrennes is cause great enough of hewing downe 3 Men that are truly renewed after the Image of Christ are willing to be appointed and prescribed for the attaining and exercise of euery holy needefull grace and duty he that hath true experience of the beginning of any true grace hath a true desire and a willing indeauour and a iust estimation of all grace For as he that repents of one sinne loues no sin so he that trauels in the birth of any grace desires all grace so farre as in conscience he knowes them to be required of God and in some degree except it be in the time of violent temptations or that the losse of the meanes occasion any deadnesse or faintnesse in the desires of the heart or that there be a relapse into some presumptuous sinne after calling 4 If this therefore carry vs to the former verse then we are informed that our indeauour after mercy meeknesse patience loue peace or the rest will neuer want acceptation with God And withall wee may take comfort if wee would seriously set about the practise of these though wee found many lets and doubts and difficulties yet Christ will be all in all to help vs and giue good successe Thus of the coherence The motiues follow and first of Election Elect Gods seruants are Gods elect and that both in respect of election before time and also in respect of election in time for the Lord hath in his eternall counsell chose them in Christ to the obteining of saluation to the praise of his grace And besides at sometime in their life the Lord doth select and separate them from out of the world and worldly courses to the profession of sincerity hauing
by the bloud of the couenant Zach. 9.9.11 Fiftly the King doth quiet himselfe in the loue of euery subiect and doth reioice ouer them with ioy it is a great benefit to liue vnder a good King though the subiect be not knowne vnto him but a great fauour that the King should take notice of the subiect by name but exceeding great comfort it is if the King loue some subiect with a speciall loue thus doth Christ to all his subiects which no King can do because his heart is finite Sixtly heere all subiects are sonnes Rom. 9.25.26 Seuenthly They are all kings Reuel 1.5.6 5.10 Rom. 5.17 Eightly heere if any two of the subiects do agree on earth vpon any thing whatsoeuer they desire their heauenly father will grant it Math 18.19.20 Lastly the properties of the kingdome shew the felicitie of the subiect for this kingdome First Is in power not in word 1. Cor. 4.20 Secondly Is not of this world but as farre more excellent as it differs in nature from the kingdome of the world Ioh. 8.36 Thirdly It is without end Luk. 1.33 Heb. 12.28 Thus of the priuiledges The second thing is the properties of the subiects or the signes by which they may be knowne and they are sixe First They are a poore and penitent people Math. 5.3 3.2 Secondly They do gladly and constantly subiect themselues to be ruled by the powerfull preaching of the Gospell and esteeme the comforts thereof aboue all treasures Math. 13.44.45 hence called the Gospell of the kingdome Thirdly They are a patient people and do willingly forgiue each other his brothers trespasses Math. 18.23 vlt. Reuel 1.9 ordinarilie one cannot more darken their euidence then by their vnruly passions vnbridled the king of Sion is meeke Math. 21.5 and so are the subiects Fourthly They may be easily knowne by their easie accesse to their King in their daily troubles you may see them betimes euery morning at the court gates Gal. 4 7. Psal. 5.2.3 where he giues his sonne he giues the spirit of his sonne into their hearts c. Fiftly They feare their king and his goodnesse they are more affected with feare vpon the sence of his mercy then vpon the sight of his iudgements Hos. 3.5 Sixtly They make conscience of the least commandements feare aswell to sweare by lesser othes in common talke as periurie in courts of iustice They make conscience of drinkings aswell as drunkennesse of filthy speaking aswell as whoredome Math. 5.19 13.33 they are new creatures they haue not a new legge or an arme onely they labour to abound in grace and duties 2. Pet. 1.11 The vses follow First for instruction if the estate of Christians conuerted by the powerfull preaching of the Gospell vnder the regiment of Christ be so excellent an estate and so happie and a king-like condition it should teach first all that are not yet conuerted to settle their hearts about this point and that they may get into the kingdome of God they must get an holy estimation of the happines of that estate a kingdome should moue them much Sathan knew if any thing would preuaile with Christ it must be the glory of kingdomes behold heere God offers thee a kingdome Secondly pray daily and earnestly that Gods kingdome may come vpon thee Math. 6. Thirdly practise what thou praiest and by practise seeke the kingdome of God first Math. 6.33 and to this end obserue 4 rules 1 Remoue what might hinder that is by repentance cast off thy sinnes no vncleane thing must enter heere and it is plaine it is required Math. 3.2 Secondly waite vpon the preaching of the Gospell for it is the Gospell of the Kingdome and the keies of heauen onely take heede thou neither betray it by security nor choake it by care Math 13. Thirdly remember to seeke it with all zeale and earnestnesse for the kingdome of heauen suffers violence and the violent take it by force Math 11.12 Fourthly take heed thou giue not ouer when thou come neere to the kingdome of God Mark 12.34 for the children of the kingdome may be cast out 2 Take heed of despising poore Christians for God hath chosen them to make them heires of the kingdome they must not be accounted of according to their outward estate in the world 3 Those that haue attained this excellent estate must be exhorted to three things 1 By godly conuersation to walke worthy of the kingdome of God 1. Thess. 2.12 1. Pet. 2.9 Secondly to reioice in their King and speake of the praises of the great renowne of the sacred Kingdome that thus commeth in the name of the Lord Psal. 145.10.11 149.2 Math. 11.10 for many Prophets and great Kings haue desired to see such daies and haue not seene them in that cleerenesse we now see them Thirdly willingly to suffer for righteousnesse 2. Thess. 1.5 Lastly Ministers should heere be informed and prouoked by all meanes possible in season and out of season to exhort perswade beseech men and turne themselues into all formes to preuaile for it is about a kingdome they labour Thus for instruction 2 It serues for reproofe First of such as can be so easily content either to want or loose the meanes the kingdome of God is taken from them Math. 21.43 Secondly of the waiwardnesse of caueling hearers that can neuer be set downe but are still obiecting against this word of doctrine or the estate of Christians these are condemned Math. 11.16 c. Thirdly it is a great error to rich men in speciall who are threatned with impossibilitie to enter into this Kingdome if they do not aboue all other men looke to themselues Math. 10.23.24 Fourthly of the discontentments of Gods seruants vnder crosses is there no king in Sion or is it no priuiledge that the first Dominion is come vnto them Micah 4 9. Fiftly it specially reprooues those wicked persons that professe by their workes they will not haue Christ to raign ouer them by his word Luk. 19.14.27 Zacha. 14.17 woe is vnto them and woe to such as shut vp the kingdome of God before men Math. 23.13 3 For comfort to all Gods seruants Did so great Kings and Prophets desire to see these things we see what is it to enioy such a Kingdome was it a great offer in Herod to offer halfe his kingdome what is it in God to giue a whole Kingdome better then any Kingdome on earth yea this comfort is the greater in that such christians whose grace is but like the graine of mustard seede may be possessed of this Kingdome Which haue beene to my consolation Doctr. The labours of Gods seruants are a great comfort vnto good men it is a comfort to see Gods worke prosper and besides ioy in the holy Ghost is wrought in their hearts by the power of the word preached Quest. What should be the reason why many that come constantly to heare Gods seruants yet get not consolation or not the comfort they desire Answ.