idlenesse yet seeing our hope is not in the world therefore Gods children doe well first and chiefely to seeke the kingdome of God and the righteousnesse thereof and so to minde an earthly calling as it hinder not an heauenly and prouide meanes for a temporall life as not to hinder the hope of an eternall life Thirdly this Doctrine may much settle and comfort Gods Children against the scornes and hates of the World and all sorts of carnall people Vse 3 the World will loue his owne Obiect Obiect Oh but why should they hate vs Ans Because you are not of the world and Christ hath chosen you out of the world therefore the world hateth you Solut. And therefore both prouide for it and beare it when you finde it John 15.19 Obiect Obiect But wee will not be so rash and indiscreete to prouoke men to hate and reproach Sol. Vers 20. Solution They haue persecuted Christ who was the fountaine of all wisedome and therefore it is a vaine perswasion for any childe of God to thinke by any discretion wholy to still the clamours and hates of wicked men And those men are grossely deceiued and preiudiced that thinke the true cause of the troubles of Gods children is their owne indiscretion Obiect Obiect It is strange they should hate vs so wee neuer did them wrong Sol. Vers 21. Solut. All these things will they doe vnto you for my names sake it is not your euill doing but your holy profession of the Name of Christ which is named vpon you that they hate Obiect Quest But how comes it they should dare to be so presumptuous and so palpably malicious Solution Ans It is because they haue not knowne my Father ver 21. their ignorance of the Maiestie and Iustice of God is the cause of it Obiect Obiect If it be of ignorance it may be easily pardoned them Sol. Ver. 22. If I had not come and spoken vnto them Solut. they should haue had no sinne but now there is no cloake for their sinne that is if Christ by the preaching of the Word had not discouered their sinnes and set before them the way of godlinesse then it had beene no such grieuous and monstrous sinne but in as much as many men doe lie in wilfull ignorance and will not be informed of the vilenesse of their course therefore before God of all sinners they are without colour or excuse Obiect Obiect But may they not haue good hearts to God though they do thus intemperately and vniustly maligne and abuse the Preachers and Children of God Solut. Sol. Vers 23. He that hateth Christ in his Ministers and members hateth the Father also and cannot haue a good heart to God Obiect Obiect But it may be that Christ and Christians are hated the more securely by wicked worldlings because they see nothing but their basenesse and humiliation Solut. Sol. Vers 24. If I had not done workes among them which none other did c. By which words our Sauiour shewes that no workes of God for by or amongst Gods Seruants can be so great testimonies of the vndoubted certaintie of the goodnesse and holinesse of their cause but wicked men will still against all right hate them And therefore wee should so informe our selues by this and other Scriptures vers 25. as to set downe our rest that in the world we must haue troubles and in Christ and heauen peace and therefore lay vp hope in our hearts as God hath locked vp our treasures in Heauen Thus of Hope Thus also of the Grace for which he giues thankes Whereof yee haue heard before by the Word of truth which is the Gospell Vers 6. Which is come vnto you euen as it is vnto all the world and is fruitfull as iâ— is also among you from the day that yee heard and truly knew the grace of God IN these words with those that follow to the ninth Verse is contained the second part of the Thankesgiuing viz. his praise to God for their meanes of Grace The meanes is either Principall Vers 5.6 Or Instrumentall Vers 7.8 The principall meanes is the Word and this is described by six things First by the ordinance in which it was most effectuall viz. Hearing Secondly by the property which was most eminent in the working of it viz. Truth Thirdly by the kinde of Word viz. the Gospell Fourthly by the prouidence of God in planting it amongst them is come vnto you Fiftly by the subiect persons vpon whom it wrought You the Colossians and the whole world Sixtly by the efficacie It is fruitfull from the day Thus for the order of the words From the generall I obserue out of all the words two things First that Nature directs nor to the apprehension either of Grace or Glory Doctr. 1 The naturall man cannot perceiue the things of God 1 Cor 2.4 these Colossians had neuer knowne the face of God nor gained the grace of Christ had not God sent them the meanes Briefely this may informe vs of the lamentable condition of such as liue in their naturall estate onely pleased with the desire or possession of the riches or gifts of Nature and withall shewes vs the Fountaine of the want of Sense or care of Grace and holinesse In the most Sense comes not from Nature but from the Word Who is a naturall man and he is a Naturall man that is still lapped and couered with the vaile of Ignorance whose wisedome is crosse to Gods Wisedome that lyeth in grosse sinnes like a dead man without sense that serues some particular gainefull or pleasing sinne Esa 25 8. Rom. 8.6 Ephes 2 1. Rom 6. without vsing aright any ordinance of God against it and is without the spirit of Adoption his heart neuer broken for sinne and without desire of righteousnesse Secondly it is a worthy blessing of God to any people to haue the Word Doctr. 2 of God amongst them This is that men should be exceeding thankefull for to God Psal 147 19.20 Esa 2.3 And by the contrary the want of the Word is a terrible famine Vse 1. Vses 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 bee thought louers of their Countrey to vse all meanes to see the Countrey and the Parishes vnder their power prouided of this holy treasure Thus of the generall
is vnconstant in Loue. Lastly if we would neuer forsake the fellowship we haue one with an other as the manner of some wicked hypocrites and damnable Apostataes is then we must with all Christian care Consider one anothers weakenesses and wants and be continually prouoking Heb. 10.25 inciting and incouraging one another to loue and to good workes Thus of the helps In the last place I propounded to be considered the defects that are found in the loue that is abroad in the world The defects of the common Protestants loue with which the common Protestant pleaseth himselfe I will not here complaine that loue is turned into lust and that that damnable infection hath stained heauen and earth polluted our houses brought a curse vpon our Assemblies and debased our gentrie dishonoured our Nobles corrupted our youth and made heauy our elder Age or shew how it hath brought vpon vs famine and pestilence but to let this passe I will speake of the honester loue and wherein thinke you standeth it First in the ciuiller sort in complements neuer more complements and lesse loue Secondly in freedome from suites at Law and quarrelling they are in charity with all the world if they can shew that they neuer were quarrelsome or that they are friends againe Thirdly in the baser sort it is meere Ale-house friendship their loue stands wholy in going to the Ale-house together these are the onely fellowes and good neighbours and commonly here is set vp the Diuels bench and Proclamation made of free 〈◊〉 for filthy Ribâ—uldry for drunken spewings and Viper-like slâ—nders 〈…〉 against good men Fourthly many out of their ignorance know 〈◊〉 other loue then of themselues or for themselues of others But yet more plainely the defectiuenesse of the common Protestants loue appeares diuersly First by the vsuall sinnes which are rise amongst them euen such as batter the fortresse of Loue. How can they please themselues in their charitie if we consider how Malice Reuenge Anger Slandering Back-â—iting and all sorts of prouocations to anger are euery-where abounding What more vsuall then Selfe-loue what more common then Enuy Shall I instance The Trades-man while hee is rising is so fleshed with successe and stuffed with the greedy desire of profit that hee cares not whom hee wrongs nor how much hee becomes preiudiciall to other mens trade But this man is not so filled with Selfe-loue but the declining Trades-man that hath ouer-liued his prime is euery way as well filled with Enuy. And thus men are not in charitie neither full nor fasting Secondly it appeares to be defectiue in the Obiects of Loue in a chiefe Companion of Loue in the Parts of Loue and in the Manner of louing For the first the onely men that are chiefly to be loued and our affection to be spent vpon are the Saints that is such religious persons as make conscience of all their wayes but are these the men the common Protestant loues Oh times oh manners what men finde worse entertainment in the world then these Is not the least endeauour after holinesse chased and pursued with open hates dislikes slanders Can a man refraine himselfe from euill and not be made a prey Doth there any liue godly and they persecute him not Away false wretch saist thou thou art in charitie with all men and yet canst not beare the Image of God in a childe of God For the second all true Loue ought to be accompanied with Faith yea it ought to be founded vpon Faith and therefore herein is the common loue of the world defectiue that a communion with men is not first sanctified by vnion with God These men that boast so much of their charitie neuer made conscience of seeking the assurance of Gods fauour in Christ neither euer trauailed vnder the burthen of their sinnes so as to seeke forgiuenesse as the true blessednesse Thirdly the common Protestant is exceedingly to blame in the very maine duties of Loue no tendernesse of heart no true Hospitalitie and for mercy to the poore the olde complaints may be taken vp Hosea 4.1 Esay 57.1 There is no mercie in the Land Mercifull men are taken away Wee may now adaies waite for some Samaritane to come and proue himselfe a neighbour and for societie and fellowship in the Gospell with Gods people it will neuer sinke into the vnderstanding of these carnall men that that is any way expedient and finally in all the branches of Clemency before expressed where is the man that makes conscience of them And for the last it is easily auouched that the Loue that is found in the most men is neither brotherly nor without grosse fayning and hypocrisie nor proceedeth it from a heart in any measure purified and lastly it is so farre from being feruent that it is stone colde Thus of Loue. 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 a Deut. 28.12 Math. 16.16 sometimes it signifieth the whole vpper world that compasseth the earth b Gen. 49.25 Math. 3.16 sometimes for the Kingdome of Grace and the meanes thereof c Math. 3.2 11.11 but most vsually for the place of the blessed and the glory thereof and so it is taken here Hope as it is here considered by the Apostle lookes two wayes first by relation to and coherence with Faith and Loue for the Hopes sake secondly by a full aspect vpon the obiect of it which is intimated in the Metaphore laid vp and expressed in the word Heauens Doctrines from Coherence First of Hope as it is to be considered in the Coherence There is an admirable Wisedome and Mercy of God in the very maner of dispensing of his Graces for hee makes one Grace crowne another and Obseruat 1 become a recompence and reward to another as here for Hopes sake Gods Children breake through the difficulties of Faith One Grace crowneth another and the impediments and discouragements of Loue. When God sees how many waies the heart of man is beset in the spirituall combat about the getting and exercise of those two Graces hee is pleased by his word and spirit to trumpet out victorie by shewing the glory of heauen and to set on the Crowne of Hope as the assured pledge of full and finall victorie it is Hope that pluckes vp the heart of man to a constant desire of vnion with God by Faith and of communion with man by Loue. And the true reason why so many men vtterly neglect the care to get a iustifying Faith and an inflamed affection to Gods Children is because they haue no taste of the comforts of the euidence of a better life by
their heads but shooes also for their feete against the filth of the times and thorny cares of the world and all the difficulties of a daily diligence in their standings k Ephes 6.15 Thus of the third part of the description The fourth followeth The manner of prouidence in planting it amongst them in these words God sends the Word before we seeke it And is come vnto you Where wee may obserue that if the meanes of happinesse finde vs not out to worke vpon vs wee would neuer looke after it if God were not more carefull to send it then we to seeke it it would neuer be had Wee see this by common experience that whole multitudes of people liue without any sense of the want of the Word and did not God by some great prouidence send it them and perswade them to the vse of it it would neuer be had and this comes to passe because men are dead in sinne and sicke of a Lethargie in the very vse of the light of Nature in matters of godlinesse and besides there is an incredible inclination in our Natures to seeke for contentment in things below and to bee pleased with any condition rather then soundly to digest a sense of the necessitie of vsing the meanes for happinesse in better things And lastly this neglect of seeking the Word comes from errours about mens estate while they thinke that they may be in Gods fauour and like enough to be saued without any such adoe Thus of the fourth part The fift thing in the description is the subiect persons to whom the Gospell came viz. the Colossians and all the World Vnto you as it is euen vnto all the World Hence wee may note First the Truth of God in his promises hee promised flourishing Churches of the Gentiles and loe it is effected the Word is gone out into all the World Secondly That the true triall of all Doctrine is by enquiring whether it bee agreeable to that Doctrine wherein the world was ouercome to GOD. Though an Angell from Heauen should preach otherwise A triall of Doctrine yet his Doctrine were to bee detested as accursed l Gal. 1.8 And therefore wee may iustly complaine of the Papists and all popish men that chaine men downe to a necessitie of looking vpon the hundreds of yeeres neere vnto vs and will not beare it that men should seeke ground for their Conscience by ouer-looking all the hundreds of yeeres since Christ and minding onely conformitie to the Doctrine that first founded the Churches of the Gentiles all Doctrines since then though in the purest times are to bee receiued no further then they agree with the Doctrine of Christ and his Apostles Thirdly that men are bound to seeke the word wheresoeuer it may bee heard for if this had not beene so Men must seeke the word whensoeuer it may be had how could all the world receiue the light of the Gospell and further wee may see that the want of Teachers was no warrant to commit the Churches to the care of such as could not teach a necessity lieth in the people to seeke the word where it may be had And therfore those Church-gouernours sinne greeuously that in this light create so many insufficient men and set them ouer the flocks of CHRIST For if want of able men had beene a reason the Apostles should haue seene into this necessity to ease the labour and care of the Churches but it is a more greeuous sinne to admit ordaine and place them and yet see many worthy and able men wholly want places Fourthly All the world cannot signifie euery particular man in the world wee might heere note the vanity of their argument that would proue vniuersall grace because Christ died for all men for in this place here is not onely the world but all the world and yet here cannot in any reasonable sence be meant all the singular men and women in the world for there were many thousands of particular persons to whom the Gospell came not and therefore by all the world as heere so in that question may bee vnderstood all the Elect world or if the world vniuersally then it is true in respect of offer or not excepting out of any of any Nation or by all the world is ment men of all sorts and conditions in the world Fitftly The swiftnes and power of the Gospell Wee might heere note the incredible power and swiftnesse of the Gospell that could ouercome and that in so short a time and the rather if that wee consider that the Magistrates generally drew the sword against it and there were not wanting Ministers to oppugne it euen false teachers of all sorts and besides the people had beene so long time settled in their false Religion and lastly if wee looke vpon the meanenesse or the fewnesse of those that were Gods Embassadours to the Gentiles Thus of the fift part of the description The last thing by which the word of GOD is described 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the efficacy of it and here the Apostle sheweth first what it doth It bringeth fruit and It encreaseth for so it is added in some Copies secondly vpon whom as euen in you thirdly when it began to bee so viz. from the day that you heard c. fourthly what made it worke so viz. the hearing and true knowledge of the grace of God And is fruitfull Concerning fruitfulnesse required as an effect of the word I consider foure things First the Reasons to mooue vs to fruitfulnesse Secondly the sort of Fruits wee should beare Thirdly the meanes to make vs fruitfull Lastly the Vses For the first there are many things might mooue vs to make conscience of glorifying God in our places by bearing the fruit of the Gospell euen expressing the power of it in our liues First it is a speciall glory to GOD and to our adoption and calling l Iohn 15.8 Secondly it is a testimony that we are indeede Christs Disciples m John 15.8 Thirdly the practizing of those things which are within the compasse of Gods promises such as are all the fruits of righteousnesse is the very ground-worke of true prosperity n Psal 1.3 Fourthly To this end did God by election before time and speciall vocation in the Gospell choose vs and call and single vs out of the world o Ioh. 15.16 Fiftly It procures vnto vs an vnstained and inoffensiue glory euen vntill the day of Christ p Phil. 1.11 Sixtly If a man endeauour to bring foorth fruit and to walke as becomes the Gospell hee is sure to speede when hee hath any suit to God q Joh. 15.16 Seuenthly against such there is no law r Gal. 5.23 Eigthly it shall bee to vs according to our fruit ſ Ier. 17.8 Ninthly The fruits of righteousnesse are better treasures for a Christian then all riches t Ier. 17.10 Tenthly If wee bee not fruitfull wee shall bee
no ripenesse in knowledge because when they vse the meanes their heads are full of cares or lusts c. or they waite not vpon the opportunities and aduantages of the meanes they seeke not earely Obiect 9 Obiect But at the least it is an enemy to Thrift and a hinderance to mens outward estates Solut. Sol. That is false too and hee giues two Reasons for it Vers 18.19.20 For first the most durable riches that is better then all gold or pleasure is righteousnesse and this is gotten by the knowledge of the word Secondly that that most an end impouerisheth men is the hand of God or of men and sinne vsually and disorder is the originall cause of all losses or pouertie Now Wisedome causeth a man to walke in the wayes of righteousnesse and so to inherit substance and as God sees it meete for them to fill their treasures Obiect 10 Obiect But a man can neuer obserue the rules of holinesse required in the word Solut. and vrged vpon men by preaching Sol. The word doth not only shew men what they should doe but it giues power to doe it It causeth men to walke in the way of righteousnesse Vers 21. Lastly to put all out of doubt Knowledge Why It is the very glory of Christ and dwelt with God in the very beginning of the world yea it was begotten from euerlasting when there was no depths nor the mountaines setled nor the earth framed c. from Vers 22. to 32. The exhortation is in the end of the Chapter that as men would assure themselues to be Gods Children or to be blessed in their wayes they should heare instruction in this point and bee wise and daily watch at the gates of Knowledge so should they get the life of grace and obtaine the fauour of God when others that despise knowledge and the meanes of it shall be so wounded in soule that they shall certainely die eternally Vers 32.33.34.35 Thus of Contemplatiue Knowledge Wherin wisedome or discretion consists 1 Wisedomes order in seauen rules Wisedome or Actiue Knowledge followes the consideration hereof is exceeding difficult for it lyeth in the prescribing of the discretion in practise Wisedome in practise stands principally in two things first in Order of practise secondly in the Specialties of good behauiour Wisedomes Order lieth in the prescribing of Rules concerning the priority and precedencie of things in practise she tels what must be first done and chiefly and thus she giues seauen Rules 1 That Heauen be sought for before the earth and remission of sinnes in Christ before any other thing q Math. 6.32 2 That men choose present affliction rather then future rather suffer now with hope of reward in another world then take pleasure now to endure the paines to come r 2 Tim 2.3 to 8. 3 That God be serued before man whether it be other men or thy selfe thus it is wisedome to let God haue the first place in the morning before thou serue thy selfe in thy calling thus it is wisedome to obey God rather then man when the Commandement of God and the commandement of man lieth before thee and are contrary one to another Å¿ Acts 5. thus also the duties of the first Table are to be done before the duties of the second Table in equall comparison t Mat 22.38.39 4 That death be prouided for before life first learne to dye and then it is easie to learne to liue u Deut 32.29 5 That opportunitie be preferred before time Worke in haruest walke while ye haue the light delay not whilst thou hast the meanes seeke God whilst hee may be found 6 That the first place in dignitie ouer any be accounted the greatest place of seruice vnto all x Math 9.34 7 That in duties to men wee first regard to practise the duties of the fift Commandement y Ephes 6.3 Secondly concerning behauiour Wisedome bindes the Heart the Tongue Wisedomes specialties in the behauiour 1 Of the heart in fiue things the Conuersation First in binding the heart to good behauiour she chargeth fiue things 1 That in the dearenesse of affections and clearenesse of knowledge in the puritie of our thoughts God be loued aboue all z Marke 12.33 2 That wee draw weapon vpon euery imagination or what else exalts it selfe against Contemplation and the obedience of Christ neuer ceasing till those inward sinnes be led away captiue * 2 Cor 10.4 3 That wee grow in Meekenesse as wee grow in knowledge a Iames 3.13 and that we be wise to sobrietie desiring the knowledge onely that can profit vs b Rom 12.13 4 That wee rest not till wee be dearely resolued in Religion Gods Loue and our owne Saluation c Pro 24.15 5 That the feare of God throughout all our whole life bee our chiefe treasure d Esay 33.6 2 Of the tongue in seauen things Secondly in binding the Tongue to the good behauiour she chargeth 1 That our words be few when we speake either to God or men e Eccles 5.1 Iames 1.19 Eccles 10. vlt. 2 That wee doe not so much as whisper against the Lords Annointed f Deut 28.58 Command 3. 3 That we presume not to come neere the sacred Name of God to take it vp in vaine g Pro 17.15 4 That we censure not the iust nor iustifie and defend the wicked g Pro 17.15 It is not safe for the Prince to smite with the tongue the meanest seruant of God h Pro 17.26 5. That wee answere not a matter before wee heare it i Pro 18.13 6. That we iudge nothing before the time k 1 Cor 4.5 and speake euill of no man but be soft shewing all meekenesse to all men l Tit 3.2.3 7 That wee seeke a due season for good words m Pro. 15.23 Thirdly in binding the conuersation to the good behauiour she chargeth 3 Of the conuersation in eight things 1 That men walke exactly accurately precisely it is translated circumspectly n Ephes 5.15 2 That with all delight men set their hearts to keepe Gods Commandements and doe them o Deut 4.5.6 and by good conuersation men shew their workes p Iames 3.13 3 That men meddle with their owne businesse q 1 Thes 4.11 4 That profit and pleasure giue place to godlinesse r Psal 4.6 1 Tim. 6.6 5 That men trust not faire pretences but haue some sure triall before wee commit our selues to any Å¿ Iohn 2.24 6 That wee feare and depart from euill before the crosse come t Prou 16.6 Esay 27.11 it is euery bodies course to talke of repenting when misery is vpon them but a wise man will redeeme his owne sorrowes and feare GOD whiles the 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
vers 10. Obiect Obiect But there are many wise men to whom these signes agree and may not they for their good parts otherwayes be pleasing to God Sol. No Solution so long as they are fleshly persons their wisedome bred in the flesh is so farre from pleasing God that it is enmity to God 2 Thou must let the will of God reuealed in this word be the rule of all thy actions a light to thy feete and a lanthorne to thy paths for in the Word is contayned both what he requires and what will please him 3 Thou must make conscience of little sinnes as well as great sinnes if a man breake the least Commaundement and then by doctrine or defence maintaine it to be a small matter our Sauiour Christ shewes that this is not onely displeasing to God but it will cause God to cast men out of heauen with indignation on the other side whosoeuer shall make conscience to obserue Gods Commandements in the things the world counts lesse matters and shall constantly by doctrine or profession declare his sinceritie heerein hee shall be exceeding pleasing to God and God will shew it by making him great in the Kingdome of Heauen t Mat. 5.19 What commandement could bee lesse then the commandement about the not eating of bloud and yet with many words their obedience herein was vrged and that with this reason as they would haue all things goe well with them and theirs and doe that which is pleasing or right in Gods sight u Deut. 14.24.26 4 Thou must desire and pray for the best things thou must so thinke of profits and pleasures of this world as especially thy heart must desire and thy lips request of God the wisedome and grace that is from aboue It did exceedingly please God that Salomon asked wisedome and not riches or long life x 1 King 10.3 5 Thou must get an humble and contrite spirit a hart able to see and hate sinne and mourne ouer it and with a tender sence of thine owne wants and vnworthinesse to implore Gods fauour and the renuing of his mercies 6 Thou must so professe respect of Piety as thou be carefull in all things to deale iustly and truely with men delighting in all the occasions and meanes to shew mercy hee cannot please God that doth not endeauour to please men Sacrifice is an abhomination when men doe not iudgement and iustice y Prou. 21.3 and God delights in men that will deale truely z Prou. 12.22 If a man will deale iustly and loue mercy not be mercifull onely and when hee hath occasion to come to God in the dueties of Piety and Worship will come in all humilitie and contrition of heart this is that saith the Prophet Micah that is required yea that is good that is exceeding pleasing and acceptable to God * Mich. 6.5.6 7 Thou must bee tender-hearted and mercifull to supply the necessities of the Saints for workes of mercy are Odours of sweet smell sacrifices acceptable well pleasing to God a Phil. 4.18 7 Thou must take heede of such sinnes as Gods hates with a speciall hatred for there are some euils which a man beeing guilty of God will at no hand be pleased with him as first the sinnes of the third Commandement swearing and cursing and the like for God hath told vs before that what sinnes soeuer hee will beare with yet hee will not hold vs guiltlesse if we take his Name in vaine b Command 3. Deui. 28.58 Secondly lukewarmnesse in Religion when men are neyther hot nor cold this is so exceeding loathsome vpon Gods stomacke hee cannot be at rest till hee haue spued such persons out Thirdly for a man to blesse his heart when God curseth and to pleade his hopes when God threatneth c Deut 29.19 Fourthly to feare God by mens traditions d Esay 29.13 Fiftly presumptuously to breake Gods Sabaoth e Jer. 17. vlt. Sixtly through impatience or vnbeliefe in aduersity to with-draw our selues f Heb 10.35.36 c. c. and without faith it is vnpossible to please God Seauenthly to offer vnto God the blinde the lame and the sicke the torne and the corrupt thing g Mal. 1.8.9.10.13.14 Eightly to bee found in the fashions of the world either in life or attire h Rom 12.2 Ninthly out of frowardnesse and malice to crosse and persecute such as feare God God these please not i 1 Thes 2.15.16 Thus of walking in all pleasing in respect of God What we must doe that wee may please men Quest 2. What must we doe that we may walke pleasingly amongst men Ans I consider of this first generally then more particularly That wee may please men we must obserue these Rules 1. Weâ— must be carefull to please God else it is iust with God that though we striue to please men yet we should not attaine to it because wee are not in the first place carefull to please God 2. We must get that Philanthropian loue of men into our hearts but especially Philadelphian the loue of the Brethren for this ingenders care and diligence to please and makes the labour thereunto seeme no basenesse or burthen 3. In the generall corruption of our callings wee must liue innocently Samuel is much set by and pleaseth the people when hee stands by Hophni and Phinehas men so egregiously corrupt 4. If wee would please in conuersing wee must learne to beare infirmities k Rom 15.2 5. Wee must practise those vertues that especially winne fauour as curtesie meekenesse candor faithfull dealing though it be to our hinderance wee must giue soft answeres ouercome euill with goodnesse bee slow to wrath and forgiue and not reuenge 6. Wee must hate those vices and auoid them which in conuersation appeare hatefull amongst men as back-biting l Rom 1.29 1 Tim 5.13 Pro 26.20 discouery of secrets m Pro 11.13 bitter words n Ephes 5.3.4 boasting o Pro 27.1.2 suspiciousnesse p 1 Cor 13. rashnesse in reproofes and admonition offensiue carriage q 1 Cor 10.32 and the stirring of the infirmities of others r Gen 13 8. In particular we must be carefull to please in the Familie in the Church in the Common-wealth In the Familie 1. The Gouernours must labour to walke in all pleasing and to this end they must gouerne in the Lord and cast the impression of Religion vpon the soules of their people that the reason of their obedience may be the will of God How gouernours in families may walk pleasingly they must retayne wisely their authoritie it is not the way to please to loose the reynes and lose their authoritie they must take notice of vertues as well as vices and reproue in loue not in passion and auoide that behauiour that irritates and prouokes to wrath How Inferiours in the familie may please their Superiours 2 Inferiours if euer they would please GOD must
short time restored a world of men from the power of Antichrist Thirdly we may by this phrase bee enformed that the words all and euery one are not alwayes in Scripture to bee 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 bee exceeding effectuall though 1. but few teach it 2. though they bee 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 in disposed and nuzled in sinne and superstition as these Gentiles were 6. though the Preacher be often restrained 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 sex condition life or quality may bee conuerted by the Gospell And sixtly it is plaine heere 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 answer 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 testimony 1. By his Ministery 2. By his Sufferings Wherof 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 Ministery therein as an inducement to the Ephesians It may teach vs that the glory of Gods truth is such as no man neede to bee ashamed to teach or professe it nay there can be no man or woman to whom it may not bee their cheifest glory whatsoeuer carnall worldlings or timerous Nicodemites conceiue of it Secondly in that so great an Apostle doth not disdaine to yeelde his testimony 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 encrease 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 builde making hauocke in the Church and bending their whole might in their Ministery to hinder the sincerity of the Gospell and the conuersion of sinners Thirdly in that the Apostle vrgeth his owne testimonie I Paul it sheweth that the testimony of one Apostle is better then a thousand others One Paul opposed to many false Teachers which should teach vs to conuerse much in the Doctrine of the Apostles and Prophets which are of like authority And the rather because the best of other men may erre nay haue erred and therefore a heape of humane testimonies should bee of no value against one Scripture And as the people should try the Spirit by this witnesse so should Preachers make conscience of it to take more paines to enforme the consciences of the people by the testimony of the Word then by humane authority of what sort soeuer Fourthly in that heere is but one Paul that comes in to confirme the truth of the Gospell it shewes that many times the soundest Teachers are the fewest in number Heere it is so in the best times of the Church so it was before there was but one Michaiah for foure hundred false Prophets so in Christs time there was a swarme of Pharisaicall proud vaine glorious hypocriticall silken Doctours that loued the cheefe roome and sought preheminence teachers of liberty and strife defenders of traditions and their owne glory and greatnesse when Christ and his Disciples were by their enuy scorned as a few precise singular fellowes Fiftly in that the Apostle stileth himselfe by the name of Paul and not of Saul it may intimate that men truely regenerate hate the vaine name of their vnregeneracy it is a foule signe when men can glory in the titles and names of their lewdnesse and sinne past Lastly in that the Apostle tearmeth himselfe a Deacon for so the word translated Minister is in the originall it notes his great humilitie it was a happy time in the Church when the Apostles called themselues Deacons and then beganne the Church to decay in true glory when Deacons would needes be Apostles Thus of the second Reason and the 23. Verse Verse 24. Now reioyâ—â— I in my sufferings for you and fulfill the rest of the afflictions of Christ in my flesh for his bodies sake which is the Church THese words containe the Apostles second testimony and it is taken from his sufferings for the Gospell and hee conceiueth that they haue great reason to perseuer in the loue of the truth since hee hath with ioy endured so many things for the confirmation of the doctrine hee had taught In these words I note two things First the Apostles ioy in affliction secondly the Reasons which mooued him vnto his reioycing His suffering in which hee doth reioyce hee amplifies by the time now and the diuers sorts of crosses he endured which hee expresseth indefinitely when he saith plurally my sufferings as also by the vse of them for you that is for confirmation of your Faith and encouragement The Motiues are foure first because they are the afflictions of Christ secondly because they are laid vpon him by the Decree of God his measure is set him and hee hath almost done his taske hee is ready to dye thirdly because they are but in his flesh fourthly because they were for the good of the Church Now reioyce I in my sufferings Doct. Gods Children haue much ioy The godly reioyce in afflictions euen in affliction they are cheerefull and with great encouragement they beare their Crosses a Rom. 5 3. James 1.2 2 Cor. 7.4 8 2. Heb. 11.37 2 Cor. 1.5 c. and if any aske the reason why they are so glad in their affliction and trouble I answer Gods Seruants are the more cheerefull vnder crosses because they know first that the Prince of their Saluation was consecrate through affliction b Heb. 2.10 The reasons why the godly are so cheerefull in affliction Secondly that their Sauiour did therefore suffer that he might succour them that suffer c Heb. 2.18 Iohn 16.33 Thirdly that the sting is taken out of the
not the hearts of men be delighted with other things and mans estates made happie with other treasures Sol. No it is more to bee 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 bee 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 implyed let them mocke on but this they shall haue they shall neuer taste of the ioyes of God Fiftly Gods seruants should bee 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 bee mistaken it will not be amisse to discouer the true causes of this want of contentment in many that enioy the Gospell Causes vvhy many find no more comfort in the Word It is true that the proper effect of the Gospell is to comfort but it is true also that it comforts only Gods seruants a Esay 65.15 Againe if men haue not mourned for their sinnes no wonder though they bee not comforted b Matth. 5.4 Esay 61.1.2.3 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 c Esay 15.7 if we would feele this inward ioy and consolation Many also are ensnared with grosse sinne whereas only the righteous sing and reioyce d Pro. 29.6 Many want assurance and therfore no wonder though they reioyce not with those vnspeakable ioyes which are companions of faith and the loue of Christ only e 1 Pet. 1.8.9 Besides many haue but little ioy because they vse but little praying we must pray much if we haue our ioy full f Ioh. 16.14 Further some through vnbeleefe resist comfort g Psal 77.3 There are seuen inconueniences of an vncomfortable heart 1. Seuen inconueniences of an vncomfortable heart 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 Difference of loue 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 holy loue amongst the members of Christ is here meant The author and fountaine of this loue is God 2 Cor. 13.11 The Author Bond Seat Effects 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 asâ—e whom thou must especially loue I answer the Saints that is Objects such as thou seest to striue after holinesse of life making conscience of their wayes These and all these are to be loued Neither will bare affection to them serue Properties of loue 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 h 1 Thess 1.3 2. in things indifferent it doth not willingly offend i Rom. 14.15 Gal. 5 13. 3. it will couer a multitude of sinnes k 1 Pet. 4.8 and it will forgiue great offences vpon repentance l 2 Cor. 2.7.8 4. it is compassionate and liberall m 1 Joh. 3.17 2 Cor. 8.24 Rules for preseruing loue 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 n Phil. 2.4 2. Men should labour with all meeknesse for vnion in iudgement without all contention and vaine glorie o Phil. 2.2.3 3. Men must take heede of reioycing in the euils one of another p 1 Cor. 13. 4. Men must get more patience to suffer longer and vpon more occasion q 1 Cor. 13. 5. Wee should with all possible care endeuour to encrease in knowledge and sense of Gods loue for that enflames to the loue one of another r Phil. 1.9 6. We must studie to be quiet and meddle with our owne businesse Å¿ 1 Thess 4.11 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 The restraint of this loue 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 amity and societie 1. With such as are open enemies to the truth by Infidelity or Idolatrie t 1 Cor. 6. 2. With men that liue in notorious wickednesse and prophanenesse such as are Atheists swearers drunkards adultererers vsurers c. u Psal 26.5.6 Ephes 5.6 Phil. 3.18 3. With scandalous brethren that make shewes of religion and yet are lewd in conuersation * 1 Cor. 5. 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 x Phil. 3.2 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 truely feare God y Reuel 2.9 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 offensiuely z 2 Thess 3.6 7. With such as openly refuse to obey the sayings
weakenesse f 2 Cor. 12.9 and hee came into the world of purpose to dissolue the worke of the Deuill g 1 Ioh. 3.7 Thirdly are they dismaide with the sense of their own weaknesses and ignorances why they haue such an high Priest as is touched with their infirmities h Heb. 4.15 and knowes how to haue compassion on the ignorant i Heb. 5.1 he will not breake the bruised reed nor quench the smoaking flaxe k Esay 42.2.3 Fourthly are they pressed with outward troubles Why Christ is the merit of their deliuerance from this present euill world l Gal. 1.4 hee is the sanctification of their crosses so as all shall worke together for the best to them that loue God m Rom. 8.28 yea hee will be their consolation so that as their sufferings abounds his comfort shall abound also n 2 Cor. 1.5 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 o Esay 33.2 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 here also for he hath ouercome death for them p Hos 13.14 he hath opened the way to heauen q Heb. 10.19 he hath destroyed him that had power ouer death r Heb. 2.14 hee hath freed them from the wrath to come Å¿ 1 Thes 1. vlt. he hath begotten in them a liuely hope t 1 Pet. 1.3 of a happy issue from the passage of death he is the first borne of the dead u Colos 1.17 and hee will be the resurrection and the life vnto them * Ioh. 11. What shall I say but conclude with the Apostle Christ is in life and death aduantage x Phil. 1. onely that Christ may be all in all to vs we must heare him we must beleeue in him wee must deny our selues 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 bowels of mercy kindnesse humblenesse of minde meeknesse 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 The diuision of this part of the text 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 hee 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 rules are in the 16. 17. ver the one concerning the means of holy life v. 16. and the other concerning the end of holy life v. 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 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 prosperitie principally as mercy kindnesse meeknes humblenesse of minde some of them concerne the times of aduersitie principally as long-suffering and clemencie in forbearing and forgiuing Some indifferently belong to all times as loue peace thankefulnesse or amiablenesse ver 14.15 Obseruation from coherence Now from the coherence imported in the word 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 sleightly 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 wee must be 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 barrennesse is cause great enough of hewing downe 3. Men that are truely renued after the Image of Christ are willing to bee appointed and prescribed for the attaining and exercise of euery holy needfull grace and dutie he that hath true experience of the beginning of any true grace hath a true desire and a willing endeauour 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 we 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 Of Election Two kinds 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 obtaining of saluation to the praise of his grace a Eph. 1.4.5 Rom. 8.19 And besides at some time in their life the Lord doth select and separate them from out of the world and worldly courses to the profession of sincerity hauing sanctified them by the spirit The doctrine of Election hath both consolation and instruction in it Vse it is full of comfort if we
First of natâ—re Psal 103.19 Secondly of grace Math. 3.2 Thirdly of glory Iohn 3.3 The kingdome of grace is here meant here I obserue first the priuiledges of this kingdome Secondly the properties or signes of the subiects Thirdly the vses For the first the excellent condition of such as by true conuersion are admitted into the kingdome of grace may be three waies considered The priuiledges of the kingdome of grace for they are happy first in their King secondly in their lawes thirdly in the personall prerogatiues of the kingdome 1. They are happy in their King for he is nobly borne the son of the most high 2. He comes rightly by the crowne Psal 2.7 3. Hee is of eminent soueraignty he hath a name written on his garments and thigh The king of kings and Lord of Lords Reuel 19.16 Prince of the Kings of the earth Reuel 1.5 4. He is a Prince of admirable qualities wonderfull counceller the mightie God an euerlasting Father Prince of peace on that keepes the gouernment vpon his owne shoulders Isa 9.6 5. Lastly he is immortall 1 Tim. 1.17 in the earth if a Prince were neuer so good yet in this the subiects are vnhappy that they shall lose him but Sions King will neuer die 2. They are happy in their lawes for they are not only cleerly digested in Gods sacred volume but they are euery way most perfect to make men wise to saluation and absolute to euery good worke such as neede no repeale nor addition a perfect rule to all ages and so are no lawes of man vnder heauen 2 Tim. 3.3.15.16.17 3. They are happy in the personall prerogatiues of the kingdome for 1. Here is certaine safetie and quiet habitation for all the Kings subiects Isa 33.20.21 Ier. 23.5.6 Secondly to all the subiects it is giuen to know the mysteries of this kingdome Math. 13.11 Thirdly in this kingdome poore men may get aduancement as easily and as soone as rich Iam. 2.6 Fourthly if any of the subiects fall into desperate crosses that they be without all meanes yet they are prisoners of hope and shall be saued and deliuered by the bloud of the couenant Zach. 9.9.11 Fiftly the King doth quiet himselfe in the loue of euery subiect and doth reioyce 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 doe because his heart is finite Sixtly here all subiects are sonnes Rom. 9.25.26 Seuenthly they are all King Reuel 1.5.6 5.10 Rom. 5.17 Eightly here if any two of the subiects doe 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 subiects of 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 6. Signes to knovv the subiects of Christs kingdome they doe 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 doe willingly forgiue each other his brothers trespasses Math. 18.23 vlt. Reuel 1.9 ordinarily men 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 sense 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 drunkenesse of filthy speaking aswell as whoredome Math. 5.19 and 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 bee so excellent an estate Hovv men may get into the kingdome of God and so happy 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 happinesse of that estate kingdome should moue them much Sathan knew if any thing would preuaile with Christ it must be the glory of kingdomes behold here 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 here 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 reioyce 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