An exposition vpon the Epistle to the Colossians Wherein, not onely the text is methodically analysed, and the sence of the words, by the help of vvriters, both ancient and moderne is explayned: but also, by doctrine and vse, the intent of the holy Ghost is in euery place more fully vnfolded and vrged. ... Being, the substance of neare seauen yeeres vveeke-dayes sermons, of N. Byfield, late one of the preachers for the citie of Chester.

CHAPTER III.

VERSE I.

If ye then be risen with Christ, seeke those things that are aboue; where Christ sits at the right hand of God.

HITHERTO of christian doctrine, now followeth christian life. The Apostle hath before discoursed of matters of faith: now he intends to intreat of matters of life: and to prescribe rules of conuersation. And these rules belong either to our generall calling as we are Christians or to our particular cal∣lings as we are people of such or such condi∣tion or state of life.

The generall rules are set downe from the first verse of this Chapter to the eighteenth and the particular rules begin at the eighteenth verse and continue to the second verse of the next Chapter.

The rules of the first kind may be referred to three heads, for either they concerne, first the meditation of heauenly things, or secondly the mortifica∣tion of vice, or thirdly the renouation of life. The meditation of heauenly things is vrged from v. 1. to the fift, the mortification of vice is vrged from v. 5. to the tenth. Renouation of life is generally laid down v. 10.11. and more specially opened v. 12 to the eighteenth.

The exhortation to the care and studie of heauenlie things is thus dige∣sted. First it is expounded v. 1. Secondlie it is illustrated v. 2. Thirdly it is con∣firmed by motiues and reason, v. 3.4. And thus for the order of the whole Chapter, and the generall frame of this first part.

Before I open the words more particularly there are diuerse things may be noted from the coherence and dependence of these words,4 with the Chap∣ter before, and the matter following in this Chapter.

From the coherence with the former Chapter I obserue these things-First, that there can be no holinesse of life without faith: and therefore the Apostle first instructeth them in matters of faith. It is a true rule, whatsoeuer is not of faith, is sinne, and may be extended further then things indifferent, while we are out of Gods fauour,a and know not our reconciliation and iustifica∣tion in Christ, our best actions are but faire sinnes. For without faith it is vn∣possible to please God b.

Secondly, that the terrestriall blessednesse of man is in respect of sinne, two waies principally assaulted First with errors in opinion. Secondly, with corruptions in manners. And against both we should learne from the Apo∣stle in the latter part of the former Chapter and the first part of this, to be

armed and furnished with holy directions, and meditations.

Thirdly, that these men that are so superstitiouslie earnest and so zea∣louslie forward for ceremonies and the traditions and obseruations of men, whatsoeuer they protest or pretend or seem to be, are indeed void of true de∣uotion, and feruent affection to heauenly things^c.

Fourthly, that he that is by faith made a new creature, must resolue to be at Gods appointment for his whole carriage in his generall and particular calling d.

Thus of the coherence with the former Chapters. From the order of do∣ctrine in this Chapter two things may be noted.

First, that before a man can be good in his particular calling, he must first be good in his generall: thou maist be painfull▪ and diligent, but thou canst not be euerie way a faithfull and sound hearted, husband, wife, seruant, child, &c. till thou be a good man or good woman, in respect of grace and godli∣nesse. And therefore we should first seeke the righteousnesse of Gods kingdome, and it may serue for direction, vnto such as choose wiues or seruants, or the like: if they be not faithfull to God, how canst thou be assured they will prooue faithfull to thee? moreouer wouldst thou haue thy seruants or chil∣dren to be amended, then bring them to the powerfull preaching of the word, and call vpon them to get into the fellowship of the godly, that they may learne to be good abroad in matters of religion, and then thou maist hope to find them by proofe and daily experience, trustie and faithfull in thy businesse, finallie this reprooues both the sinfulnesse and follie of many car∣nall pa••ents and masters they neuer care so their seruants do their worke, though they altogether neglect Gods worke. And many times they restraine their seruants and children, and will not let them heare sermons or come into godly companie, as if that were the way to make them idle and care∣lesse: whereas we see the cleane contrary to be true.

Secondly, that men are neuer likelie to hold out and proue sound in the reformation and new obedience of their liues, till they fall in loue with hea∣uenlie things, and grow in some measure wearie of the world and the things thereof.

Thus of the generall obseruations from the twofold coherence. Now fol∣loweth the particular opening of the words.

In the proposition of the exhortation to the study of heauenly things, laied downe in this verse, two things are to bee considered; first what: or the dutie required, viz. seeke those things which are aboue? secondly, why: or the reasons to enforce the dutie, and they are foure. First, ye are risen with Christ in the first resurrection. Secondly, these things are aboue, and not at∣tained without seeking or studie. Thirdly, Christ is aboue in his bodily pre∣sence. Fourthly, Christ sits at the right hand of God, exalted in the glory of his father, each of these strongly conclude the exhortation, as will further appeare in the particular handling of them.

If ye be risen with Christ.

There may be conceiued to be, a threefold resurrection of a christian. The first is sacramentall. And thus we rise againe in baptisme. The second is corporall, and so we shall rise againe in the day of Iesus Christ, in our bodies out of the dust of the earth. The third is spirituall, and so we must rise in this life, in soule, from the death of sinne, or else we shall neuer be deliuered from the second death, of this spirituall resurrection, (called elsewhere the first re∣surrection e) he here intreats. And it is a worke of the spirit of grace, deliue∣ring vs from the power of sinne, by which vve are quickned to the heauenly desires and endeuours of holy life, by the vertue of the resurrection of Iesus Christ, applied vnto vs by faith, in the effectuall vse of Gods ordinances. It

is a worke by which we grow conformable to Christ b••ing risen againe f, by which also we taste of the powers of the life to come, and are borne again to a liuely hope of an eternall and incorruptible inheritance g: the earnest of which we haue receiued and shall shortly receiue the whole possession purchased, h though for a time we be absent from the Lord. This first resurrection carieth with it a simili∣tude or resemblance of Christ rising againe, so as euery Christian in this work beares the Image of Christ, and in him Christ riseth before our eies, not onely because the Lord Iesus doth in this gracious worke giue vs a daily and fresh remembrance of his resurrection, by renewing such fruits of it, but also because he imprinteth a secret kinde of heauenly mindednesse, the Christian in someweake measure, liuing as Christ did in the interim betweene his re∣surrection and ascension, waiting alwayes for his exaltation into heauen.

Now the consideration of this worke is heere vsed by the Apostle to per∣swade vnto the meditation of heauenly things: and that fitly: for if wee be risen as Christ was, then we must be minded as hee was: now we know that after he was risen againe, he was not incumbred with this world, nor did he conuerse with the men of this world, but liued with the Lord as it were im∣mediately, in a heauenly manner, waiting for Heauen: so should a Christian doe: he should euery day be striuing to get vp his heart, by faith and prayer and meditation, and voluntary abnegation, by all meanes begging and see∣king the vertue of Christs resurrection, that being enabled to forsake the world & the vnnecessary society with worldly men, he might haue his heart and conuersation in heauen, euery day waiting when the time of his changing should come.

Q. How may a man know whether he be risen with Christ? Ans. This question may be resolued both negatiuely and affirmatiuely. For first, they are not risen with Christ, that are in bondage to traditions, as the coherence with the latter end of the former chapter shews: nor they that are drowned and made sencelesse, with the cares of this life or the pleasures of voluptuous li∣uingi, nor they that confirming themselues in a dead presumptuous common hope, plead the abounding of Gods grace, to auouch their continuance in sinne k for the Apostle in the epistle to the Romans vseth a reason taken from our conformity to the resurrection of Christ, to confute this vicious and pro∣phane plea of carelesse men. Further, they that worship the Beast (the great Antichrist of Rome) and receiue his marke vpon their foreheads or their hands, are reckoned among the dead men, that haue not their part in this first resurrection l. Also the Prophet Esay seemes to say that such men as will not see Gods high hand of Iudgement, nor will learne to doe vprightly in the land of vprightnesse, nor can be allured to godlinesse, though mercy be shewed them, are to be accounted among the dead men that shall not liue m. Lastly they are not risen with Christ that doe not beleeue in Christ n. Now for the affirma∣tiue. They may haue comfort in the first resurection, that haue felt a diuine power in the voice of Christ, quickening their hearts, with effectuall desire and endeauor to rise out of the graues of sinne o, and to stand vp from the world of the dead p. 2 That are constantly affected with a holy estimation of the knowledge of Christ crucified and risen againe (an effectuall knowledge I meane) valuing the meanes and signes of it, aboue all earthly thinges q. 3 That finde their hearts changed from the cares and delights of this life. to a constant desire of the second comming of Christ, to translate them to the presence of glory in heauen. 4 That shew a daily care to walke in newnes of life, yeelding their members as weapons of righteousnesse, striuing to crucifie the old man, and destroy the bodie of sinne as they that are aliue vnto God r.

2 Againe in that the Apostle sayth, if ye be risen againe with Christ seeke those things that are aboue, we may note, that it is as hard a thing to get vp the

heart of men to the study of heauenly things, as to lift vp a massie corps out of the graue and to inspire it with the desire of life: there is neede of the spi∣rit and power of Iesus to doe it. And therefore we should not wonder to see naturall men so heartlesse: nor should we attribute it to any inefficacy in the meanes, if carnall men be not perswaded: for a man may long perswade a dead man to rise be fore he will get vp: and it should touch vs with all thank∣fulnesse to acknowledge Gods mercy if he haue giuen vs a minde to heauen∣ly things, to desire them and delight in them.

Thirdly in that he sayth, if ye be risen, speaking not onely conditionally but doubtfully, it imports that one should bee exceeding carefull to search and trie whether they haue their part as yet in this first resurrection: and withall implies, that many a man may seeme to himselfe and others to bee deliuered from the kingdome of darkenesse, and yet lie buried still in the graues of sinne.

Seeke those things which are aboue] Heere the Apostle enters vpon the proposition of the first maine exhortation, or rule of new life. Now before I bring in the Apostle vrging this duty, imagine with thy selfe, how farre the Christian (thus now to be instructed for order of life) hath already pro∣ceeded by faith; for before a man can be truely capable of direction of life, there be diuers things requisite in the preparations of faith. And these things are necessarily to be presupposed. 1 That faith hath plucked him out of the world of sinners or dead men: so that hee is alreadie withdrawen from the society of the wicked. 2 It hath shewed him Gods fauour and ioyned him [unspec 1] to Christ. 3 It hath shewed how in some measure such things in the King∣dome [unspec 2] of Christ, as his naturall eare neuer heard, nor his naturall eye neuer [unspec 3] sawe, nor his naturall heart, neuer conceiued s. 4 It hath ioyned him to the li∣uing Saints: so as he now with great desire & delight conuerseth with them. [unspec 4] 5 It hath made him to suffer in the flesh for his sins, and withall hath refreshed [unspec 5] his spirit, and cured him of his distrustfull and solitary sorrowes. 6 It hath [unspec 6] garnished his soule with newe budding graces, and opened for him a foun∣taine and spring of grace within him, euen in his bowels t. 7 It hath raised [unspec 7] in him a true and constant desire of new obedience of life, with a secret reso∣lution not to depart from any thing the Lord shall command, all the dayes of his life.

Now presupposing the Christian to be thus farre proceeded: the Apostle comes in, and to beginne his institutions of manners, he first chargeth him with this rule. Seeke those that are aboue? teaching vs, that the first maine thing to be laboured after in the reducing of our liues into a holy order, is to striue by all meanes to get vp our hearts to a constant seeking and minding of heauenly things:u according to that serious charge of our Sauiour Christ, first seeke the Kingdome of God and the righteousnesse thereof.

Thus this rule may be more cleerely vnderstood, and more carefully pra∣ctised, it will be profitable to consider distinctly, what things are aboue, and how they are to be sought. And so the things that are aboue may be distin∣guished into eight sorts. First God is aboue: for he dwelles in the high and holy place and he must be sought x and if you aske what we must seeke in God, I answer we must seeke the true knowledge of his nature y. We must seeke his fauour, and the pacification of his iust anger for our sinnes. z We must seeke his face, and presence. a We must seeke his honour and glory. b And we must seeke his saluation.d c and if you aske how wee must seeke God, I answer wee must seeke God, with acknowlegdement of our faults, with weeping and repen∣tance for our sinnes, e with the desire of our hearts, f with prayer and supplica∣tion, g with feare of his mercies, h with meekenesse i and in the way of holy life.

Secondly Christ is aboue: for so he sayth to the Iewes, ye are from beneath,

I am from aboue, lye are of this world, I am not of this world m, and he is the Lord whom euery Christian ought to seeke n, now Christ is two wayes sought princi∣pally. First in the sincere and constant vse of all his ordinances both publike and priuate, that by them we might find his presence of grace on earth. And thus the Church sought him in the Canticles. o Secondly, in the desires, pray∣ers, and preparations for our owne dissolution and his appearing p.

Thirdly the new Ierusalem is aboue. for so the Apostle to the Galathians expressely sayth. q Euen that heauenly society of glorious spirits in illustri∣ous splendor. And these are to be sought two wayes. 1 By the constant desire of their presence and to be gathered to them. 2 By the imitation of their graces and vertues which they shewed when they were on earth.

Fourthly Heauen is aboue. For it is the price of our calling that is aboue r, and the glory of that eternall and immortall honour is to be sought s, and that fiue wayes. 1 By prayer for preparation and that daily: for so our Saui∣our hath taught vs in the second petition of his prayer t. 2 By seeking the assurance of faith and hope, and the pledges and earnest of it u. 3 By me∣ditation and contemplation striuing to expresse our desires and sighes after it . 4 By carrying our selues, as strangers and pilgrimes in this world, wea∣ning our hearts and retiring our liues from the world, confessing and professing our trauailes towards a better countrie that is abouex. 5 By continuing in wel-doing y, striuing to liue a Citizen like life heere z, in all things prouident, to send our workes and prayers to Heauen before vs, as our prouision and treasure a.

Fiftly, holy graces are aboue: for S. Iames sayth, Euery good giuing and euery perfect gift is from aboue, and commeth downe from the father of lights b. And it is apparent, that they are a part of the Kingdome of Heauen, and they tend to Heauen and therefore the Prophet Esay cals grace by the name of gloryc, and they come downe from Heauen, which will also appeare in the particulars. Wisdome is from aboue d, so is zeale, for it is the zeale of Gods house e, so is lowli∣nesse, so is faith, so is peace and ioy and all the rest. And that these are to bee sought, many Scriptures euidently proue f▪ & if you aske how they are to be sought it is shortly answered, by prayer and the vse of the meanes, which the Lord hath appointed as holy vessels and instruments, and as it were wombes, to conceiue, conuey, and deriue grace vnto vs.

Sixtly the meanes of saluation themselues are things aboue, for they are called the Kingdome of Heauen g: and the Kingdome of Heauen is sayd to be taken away when the meanes is taken away, h and these we must seeke, i though it cost vs much trauaile, if there be a famine k, or much cost, if the Lord giue vs to finde such pearles of instruction or comfort, in the field of any Church or congregation?l

Seuenthly, holy duties are many of them from aboue, for the Wise man sayth, the way of life is on high to the prudent, to auoyde from hell beneath m, and that be∣cause both the will that enioynes them, and the power to doe them, and the succes or effects of them, are all from God aboue. And therfore the Author to the Hebrews when he would discourse of doing of Gods wil, quoting the place in the Psalmes, seemes to intimate that the true speech of such duties, is to speake from aboue n, and these good things are to be sought o, wee must seeke the old and good way p we must seeke Iudgement and Righteousnesse q.

Eightly many of the priuiledges of Christians are from aboue as the righ∣teousnesse of Gods Kingdome r, forgiuenesse of sinnes s deliuerance from this present euill worldt (both in respect of the contagions and punishments of the same) all spirituall blessings in heauenly things, u the reuelation of hid mysteries the spirit of the sonne x, the influence of Christs death and resurrection y the word with all the treasure of it z and the honour which is aboue a and all these are to bee

sought. Thus of the particular things that are aboue and we must seeke.

The consideration of all this, may much abase and humble vs, for our deadnesse of spirit, and egregious slownesse of heart, in these things that so greatly concerne vs. The Diuell takes more paines in seeking to destroy vs b, then we either doe take or are willing to take to saue our owne soules, by see∣king these things all of them so worthy to be sought. The worldly man is more industrious to seek riches, and the ambitious man more to seek honor, and the luxurious man to seeke his sport, lust or pleasure, then Christians are to seeke those things that are aboue, though neuer any truly sought but did find, cand neuer lesse was found, then either the euidence or the possession of a kingdome d, and that of God. Nay, nay, how haue euery one of vs sought out all wayes and all inuentions, while we liued in the seruice of the flesh, and had no fruit or wages, but that of which we are now ashamed, e and yet are seldome or neuer weary of such vnprofitable and shamefull labour. But I referre the vrging of motiues till I come to the next verse: it followeth.

Where Christ sitteth at the right hand of God) These words containe the later reasons, and comprehend a principal part of Christs exaltation: the me∣ditation whereof is here vsed, to excite vs to the loue of heauenly things, see∣ing our Sauiour Christ that so intirely loues vs, not only is in heauen, but is there in great fauour, and honor and maiesty and power.

There is a foure fold presence of Christ, For first he is euery where as God. Secondly, he is in the hearts of the faithfull only, by his spirit of grace and regeneration. Thirdly he is by representation in the sacrament. Fourthly he is bodily in heauen.

Que. But is not Christ with his Church on earth still. Ans. he is as God but not as man. I say not as man locally, for else he is present in his members that beare the image of his true humane nature, and his very body is present sa∣cramentallie: he is present by the imputation of righteousnesse, and by mysticall vnion.

The right hand of God, hath diuerse signification in scripture: sometimes it signifieth the power and help of Godf. Sometimes the place of eternall rest in heaueng. Sometimes it notes the maiesty and authority and soue∣raignty of Godh. To sit, signifieth to abide or dwelli, and to gouerne k. Here to sit at Gods right hand comprehends three things. First, an exceeding glo∣ry aboue all creatures, euen the very Angels. l Secondly, full power of go∣uernment m. Thirdly, an equality in maiesty and soueraignty, euen with God the father, in his personn.

Ob. But Stephen saith he saw him standing at Gods right hand.o Sol. Diuerse gestures for our capacity are attributed for diuerse ends. First, he stands, to shew his watchfull eagernes and readinesse to take notice of wrongs to his members, to come to their succors. Secondly, He sits, to note maiesty and soueraignty.

Ob. But to sit at Gods right hand, seems to import the reall communication of diuine attributes to the humane nature: so as in his very body he is euery where, &c. Sol. It doth not. Christs human nature is here reckoned vnder the name of things aboue. And besides in the Epistle to the Ephesians the A∣postle saith expresly, he sits at Gods right hand in heauenly places p.

The vse of Christs sitting at Gods right hand follow. And first it may be a notable terror to wicked men if they doe but consider that he whom they daily pierce by their sinnesq, and dispise, by contemning his ordinances, by which he would rule them r, is exalted to such glory, that he hath all power to subdue his enemies vnder his feet? but sure it is if they will not now feare and repent,s the time shall come, when all they that said, this man shall not rule ouer vs, shall see him sitting at the right hand of the power of Godt, and comming in the

clouds to render vengeance on all those his aduersaries, that would not obey his Gospellu, but striue to breake his yoake and cast his cords from themx.

Secondly, it may serue for singular comfort to all God seruants. For from his session at Gods right hand, flow vnto them many singular blessings, as the places of Scripture quoted in the margent will shew. First, the casting out of all accusations of sathany. Secondly, the filling of the Church with all needfull fulnesse of grace and blessingsz. Thirdly, the seruice of Angells ministring to the heires of saluation, Fourthly speed in all suitsa. Fiftly, the prouiding of a place for vsb. Sixtly, Intercession c. Seuenthly, power to subdue our enemiesd. As the consideration of the seuerall places of scipture alleadged will manifestly shew. Yea his exaltation may be our comfort, because in a sort we sit together with hime. not only because this honor is done to our nature in his flesh, but also because by our mysticall vnion, it is done to our head, and moreouer he doth in part communicate this honor to vs, for as Christ is at the right hand of the father, so is the Church at the right hand of Christf, Finally in the second comming of Christ this glory shallbe more fully and openly com∣municated, when all the faithull shall be set on his right hand g, to heare that most gratious sentence, Come ye blessed of my father, inherit the kingdome prepa∣red for you before the foundations of the world.

Thirdly, the session of Christ at Gods right hand, may teach vs: first, to mind a spirituall worship, seeing he hath taken his body out of the way. Secondly, to goe boldly to the throne of grace to seeke helpe in time of needh, seeing we haue so sure a friend, to procure both audience, acceptance, and successe: thirdly, to waite with patience, vnder all sorts of wrongs, for it is sure that he that shall come will come in his due time and will not tarry, and then he will make all his enemies to be his foot stool••i. Lastly the Apostle here vseth the consideration of this doctrine as a motiue to stir vs vp to mind heauenly things. And sure∣ly if we doe seriouslie waigh it, it should continuallie draw vp our thoughts to thinke of heauen, whither so louing and so glorious a Sauiour is gone before. Yea it should doe vs good to look vp towards these visible heauens, remembring that one day we shall be carried to that blessed place of rest and holy ioyes, that is aboue them, euen to the heauen of heauens, to raigne with Christ for euermore. And thus of the proposition.

Vers. 2.

Set your affections on things which are aboue, and not on things which are on the earth.

The exhortation in the former verse propounded, is in this verse illustrated, and expounded, first, by repetition, secondly, by the contrary. The repetition is in these words; Set your affections on things which are aboue. The contrary from which he doth dehort, is in these words, and not on things which are on earth.

Repetitions in scripture are not without their vse. For thereby the holy ghost vsually imports our slownesse and dulnesse of capacity in conceiuing and backwardnesse in practise, and besides thereby inforceth both the nece∣ssity and the excellency of the matter so repeated. And surely, all three may be applied to this repetition. For the contemplation and desire after heauen∣ly things is a most gratious ornament to a religious life, and without some measure of holy affections, it is vnpossible to get rid of the power of sinne, or to practise with any successe or acceptation, the duty of a renued life: and if in any thing we are backward, or wanting, or decaying, or languishing, it is in this rule here giuen by the Apostle.

Set your affections. The originall word, varieth in signification. Sometimes it is rendered, to studie: and it is out of question, our dutie to study and con∣template

of heauenly things. Sometimes it signifieth, to trie by tasting and it is sure that if carnall people had but once tasted of the sweetnesse of godlinesse, and religious duties, they would not so securely neglect the pro∣uision for eternity: but especially they would see, that they haue spoken euill of what they knew not. Sometimes it is translated, to be wise about a thing, and certainly, a Christian should be wise in the matters of his religion and profession, and shew it, by forecast and diligence to compasse what may be gotten of this true treasure, and by serpentine discretion in the manner and circumstances of weldoing, and by staydnesse in a Christian course, voyd of passion rash zeale and fickle inconstancie, growing more and more skilfull and cunning in the soundnesse of knowledge, how with more power and spi∣rituall aduantage to practise euery duty, or exercise euery grace. Some∣times it signifieth, to sauour of a thing, and it is true that all the cariage and dealings of Christians should sauour of the things aboue; but I take it as it is heere rendered. Set your affections] and so it manifestly teacheth vs that wee must get not mindes or thoughts onely, but sound affections to heauenly [unspec 1] things, which may both serue for reproofe and comfort: for reproofe I say both of the loathsome lukewarmenesse of the most k, and of the dangerous losse of first loue in the better sortl. For comfort, for it is certaine if thou canst [unspec 2] finde thy heart vpright in affections and constant desire after heauenly things, thou mayst be assured of three things. 1 That God will accept thy will for the deed. He will beare with many wants and weakenesses where he [unspec 1] sees a man or woman come to his seruice with hearts desirous to doe their [unspec 2] best, and tenderly affected. 2 That thou art not in danger of falling away: for Apostasie neuer discouers it selfe to hurt vs, or endanger vs, till it hath [unspec 3] stollen away our hearts and the care of affections in holy duties. 3 That to that thou hast, more is and shall be giuen: as thy affections grow and conti∣nue, so doth true knowledge grace and godlinesse grow also. And thus of the repetition.

And not on the things that are on earth] from the coherence and generall consideration of these words three things may be obserued.

1 That a man cannot both at once seeke and affect earth and heauen. for they are here disioyned and opposed, a man cannot serue God and mam∣mon, the loue of the world is the enmitie of God. but this is thus to be vnder∣stood, if the world be sought in the first place and with cheefe affection and care.

2 Nay more this dehortation implies, that it is hard for a man to deale with the world, but a mans affection will too much runne after it: it is hard to be much employed about profits and recreations, but a man shall loue them too much. Not that it is simply vnlawfull to vse the world, but that we should be very iealous of our selues to watch our owne hearts, that our affe∣ctions be not set on the world.

3 To be crucified vnto the world, able to neglect and contemne the glo∣ry and pleasure of it, is a notable signe, that one is risen with Christ. Thus in generall.

The things on earth] The things on earth here meant by the Apostle, are either traditions, mentioned in the former Chapter, or worldly things in themselues lawfull, or the workes of the flesh, simply in themselues vn∣lawfull.

Traditions & mans inuentions which the Apostle hath before taxed, may well be called things on earth. 1 Because they spring from the earth and earthly minded men, they were neuer inspired from God, nor deuised by heauenly minded men. 2 Because they hinder them that are deuoted to them, from looking vp, or attaining any insight in things that are aboue.

3 Because these by effect make men more earthly and sensuall: but of these in the former chapter.

The workes of the flesh, and the corruptions of life to bee auoyded, and not affected, are the third sort of things on earth: but of that also afterwards in the second part of the generall duties; especially in the fifth verse. So that the second sort of things on earth remaineth to be more largely considered, those are profits, honours, pleasures, friends, health, and long life.

There be eight reasons to perswade not to affect earthly things.

The first may be taken from the condition of man on earth. For we are heere but pilgrims and strangers m. and therefore being but in a strange place to what purpose, should we trouble our selues with more then what will serue our present need, and the rather knowing that when we come into our own country these things will serue vs for no vse. Besides our present lot lieth not in those things: but the Kingdome of God and righteousnesse is our porti∣on euen in this life, all other things are but cast vppon vs, as additaments. [unspec 2]

The second may be taken from the disability of earthly things. For first they cannot so much as fill or satisfie a mans heart. 2 They cannot fence a man against any of the trials of God, when the houre of tentation comes n. 3 they cannot all of them redeeme on soule o.

The third reason may be taken from the inconueniences that follow the [unspec 3] loue of earthly things. For, first the cares of the world choake the word, that it can neuer prosper p. 2 They breede excuses and shifts in mans mindes and alienate by degrees a mans heart from the vse of the meanes q. 3 To seeke after the world is to sorrow after the world: for to the most the world is a cause of much sorrow and vexation. 4 The amity of the world, as the Apo∣stle sayth, is the enmity of God r, and that both actiuely and passiuely: for it both makes vs hate God, and it makes God hate vs. Fiftly, the lust after worldly things fills the world with corruptions and sinnes s, Sixtly, these earthly things thus sinisterly affected, may one day witnesse against vs t. Seuenthly many a man is damned and gone to hell, for minding earthly things u.

The fourth reason may be taken from the soueraignty that God hath o∣uer [unspec 4] all earthly things: and the power hee hath giuen to Christ ouer them , now why should we turmoile our selues with care about these, seeing they are in Gods hand in Christ, to haue them and dispose of them as may be for his glory and our good.

The fifth reason may be taken from the basenes of the nature of all these things: for they are not onely on the earth, but of the earth: and if they bee [unspec 5] compared vnto the soule of man, for which wee ought chiefly to prouide, the whole world is not worth one soule: which may appeare both by the price of a soule, and the disproportion between the gaines of the world and the losse of one soule: it is no profit to winne the whole world and lose a mans own soule: and besides if the whole world layd on one heape would haue beene a sufficient sacrifice for the redemption of the soule, the Lord Iesus would neuer haue abased himselfe to such a suretiship. But because there could not be found neither in heauen nor earth any other name or nature by which wee could be saued, therefore he humbled himselfe, and tooke vpon him the forme of a seruant, and was obedient vnto the death euen the death of the crosse.

The sixt reason may be taken from the example of the Lords worthies, [unspec 6] who in all ages haue beene tried with all kinde of trials: and wandered vp and downe, in sheepeskinnes and goatskinnes, being destitute, afflicted and tormented, wandering vp and downe in wildernesses, mountaines and dennes and caues of the earth, whom the world was not worthy of: all these seeking another country, and willingly professing, that they expected no abiding place heere.

Seuenthly it is somewhat to perswade vs, that our Sauour Christ profes∣seth, [unspec 7]

of purpose to hinder and interrupt, our rest and ease in the vse of those ••hings: when he sayth that he came not to send peace: as knowing that much peace and liking of earthly things was vnprofitable for vs.

Lastly we may be mooued by the consideration of the fleeting condition of all earthly things: riches haue wings x, and the fashion of this world passeth awayy, yea heauen and earth shall passe, the earth with the workes therof shall be burnt vp z.

But that we may be the more deepely affected, with the contempt of the world, I will further adde these reasons

• 1 Of Solomon, the wisest of all sinfull men.
• 2 Of Christ the wisest of all men.

Solomon in his booke of Ecclesiastes is exceeding plentifull, and indeed not without cause: for such is the strength of the rooted loue of earthly things in many men, that they had neede to be incountred with an armie of reasons and if I single out some of the cheefest out of diuerse chapters, I hope it wil appeare tedious to none, but such as will heare no reason.

In the first chapter, among other things, these may be noted. 1 That after a man hath trauailed to get what he can, how small a portion in com∣parison of the whole, hath he atchiued? so as he may say to himselfe when he hath done, What now remaineth to me of all my trauell which I haue suffered vnder the sunne? 2 If a man could get neuer so much, yet he cannot liue to enioy it long.a For the elements of which man was made, are more durable then man himselfe: for, one generation passeth and another commeth, but the earth remaineth still b. The like may be shewed of the aire and water. 3 All things are full of labor no man can vtter it c. And certainly many times earthly things gained, answer not the labor spent about them. 4 Earthly things pos∣sessed, will not satisfie, The eye will not be satisfied with seeing, nor the eare with hearing d. 5 A man can compasse nothing that is new, for there is nothing new vnder the sunne e. Is there any thing of which one may say behold this is new, and neuer was before? they haue beene already in the old time that was before vs. 6 The Lord in wonderfull wisdome and righteousnes, per∣mits in the nature of man, those cares that they may be trauels to humble and breake the heart of man f. 7 The best of these, will not make a crooked thing straight g: they will not mend the peruerse manners of men, a man may be and continue vitious for all these things, or for ought they will doe vnto him.

In the second chapter we may obserue these reasons. First, let a man pro∣cure vnto himselfe the fullest and fairest vse of all sorts of earthly things: pleasure, laughter, great houses, gardens, orchards, waters, fruit-trees, woods, seruants, cattell, siluer and gold, treasures and musicke, yet all these will not deliuer a man from s••tiety, loathing and vexation of spirit. So as he may truely say, there is no profit in them. 2 In these things there is one con∣dition to all: it befalleth to the w••se man as it doth to the foole h. 3 Let a man excell neuer so much, yet within a short time all will be forgotten. For all that, that now is, in the dayes to come shall all be forgotten i. Fourthly, when thou hast gotten all thou canst together, thou knowest not whether he shall be a wise man or a foole, that shall enioy them after thee k. Fiftly to attaine those things men vsually spend their dayes in sorrow, trauaile and griefe, and their hearts take no rest in the night l.

In the third chapter these further reasons may be noted. First, all things are swayed with the swinge of their seasons and times. So as nothing is stea∣dy, though be borne, and now plant and build, and laugh and daunce, and embrace and sowe and loue and liue in peace: yet there will bee a time to plucke vp, and breake downe, and weepe, and mourne, and cast away, and

hate; and mourne, and die to. Secondly, though the Lord should set the world in a mans heart, yet he might spend all his daies and neuer know the full nature of these thingsm. Thirdly, all things are subiect to Gods vnauoida∣ble disposing. Let man get what he can, yet God will haue the dispo∣sing of it: and whatsoeuer God shall doe, it shall abide, to it can no man adde, and from it can none diminish. And this God will doe that man may feare him n. Fourthly, such is the state of the children of men, that they may loose all they haue at the very place of iudgement o. Fiftly, yea the very state of mortified men, in the reason of carnall men, because of these oppressions and vncertainties, seems little better, then the state of beastsp.

In the fourth Chapter note, first that when a man hath set his heart vpon these earthly things, if euer he loose them, he is filled almost with vnmedici∣nable teares and sorrow, so as he would praise the dead aboue the liuing, and wish he had neuer been borne. Secondly, they are occasions of a mans enuieq. Thirdly, the eying of these things, infatuats many a mans heart: so as we may see many a man that hath neither sonne nor daughter, nor brother, and yet there is no end of his trauell, and he hath not the iudgement, to say with himselfe, for whom doe I trauaile, and defraud my selfe of pleasure.r Fourthly, a man may get much with sore trauaile, and liue to see himselfe despised of him for whom he prouideth them: so as they that shall come after him will not reioice in him.s

In the fift chapter there are also seauen other reasons. First, these earth∣lie things lead the greatest men into bondage, by dependance. For the King cannot consist without the tilling of the field. Secondly, he that loueth siluer shall not be satssified with siluer, and he that loueth riches shall be without the fruit thereoft. Thirdly, when goods increase, they are increased also that eate them, and what good commeth to the owners thereof, but the beholding of them with their eies.u Fourthly, many times the seruant sleepeth, when the master can get no sleepex. Fiftly, there is an euill sicknesse often seene vnder the sunne, that riches are kept for the owners ruiney. Sixtly, or else they will perish while the master looketh onz. Seuenthly, but certaine it is, he can car∣rie nothing out of the world when he goeth, but must leaue them where he found them.

In the sixt Chapter there are these reasons. First, a man may haue all a∣bundance and yet not haue a heart to vse them and so be worse then an vntimely fruit. Secondly, what needs all this adoe: for all is but for the mouth and nature is content with a little. And therefore to haue a soule so vnsati∣ably greedy of hauing, is a prodigious madnessea. Thirdly, the hauing of all these things makes not a wise man bet••er then a foole: & what wants a poore man,b if he know how to carrie himselfe with the wise. Fourthly, all cannot make thee cease to be mortall. For it is knowen man cannot striue with him that is stronger than hec.

In the seauenth Chapter there is this reason. A man may spend all his daies before he can come soundly to know (after many trialls) what is the best vse to put these earthly things to.

And for honor, in the eighth Chapter three things are worthie noting. First, a man is not Lord of his owne spirit, to keepe himselfe aliue in his honord. Secondly, many men rule to their owne ruinee. Thirdly, men after death are quickly forgotten. They that come backe from the holy place remem∣breth them not long. Yea a man may be quickly forgotten in the City where he hath done rightf.

And in the ninth Chapter, two reasons more are added. First, no man can know the loue or hatred of God by these things. Secondly, they are not gotten alwaies, by helpe of meanes. For the race is not alwaies to the swift,

nor the battell to the strong, nor riches to men of vnderstanding, nor fauor to the wise: which makes the Atheist and Epicure conclude, that time and chance commeth to all things.

The summe of all that Salomon can say is, vanity of vanities all is vanity. And now that we haue heard Solomon, let vs in the next place heare a grea∣ter than Salomon.

Our Sauiour Christ in the sixt of Mathew, diuides the care of earthlie things into two sorts. For either men are greedily transported with the desire of getting treasures, that is abundance and superfluities: or else they toile their hearts with distrustfull and distracting cares, about necessaries, as what they shall eat, and what they shall put on. From the first kind of care, he dis∣swades with foure reasons. First, all treasures are subiect either to vanity or violence. Either the moth will eat them, or the theefe will steale themg. Se∣condly, these things bewitch and steale away mens hearts h. Thirdly, the min∣ding of these things, darkneth the eie of the soule, with greater darknesse then can be expresti. Fourthly, a man cannot serue God and richesk.

From the second kind of care he dehorts with eight reasons. First, the life is more worth then meat, and the body than raimentl. And if the lord haue giuen the greater why should he not be trusted for the lesse? Secondly, God prouideth for the very foules that haue not such meanes as man hath: and will he not prouide for man m? Thirdly, all thy care will not adde one cubit to thy staturen, but if thou wouldst swelt thy heart out, tis God only must in∣crease thy strength or health. Fourthly, this care is a signe of little faitho. Fift∣ly, tis for Gentiles that know not God nor the couenant of his grace and mer∣cy in Christ, to seeke after these things p. Tis a grosse shame for any Christian to be so heathenish. Sixtly, doth not your heauenly father know all that you need q. If he be a father, hath he not will? and if he be in heauen, hath he not power to helpe? Seuenthly, you haue a flat promise that if you seeke the king∣dome of heauen and the righteousnesse thereof (which should take vp your chiefest care) all these things without such carking, so farre as is needfull shall be cast vpon you r. Lastly, hath not euery day his euill? and is not the griefe of the day great enough? why then dost thou distract thy selfe for to morrow assure thy selfe the time to come,s will afford thee matter of griefe and trouble enough, thou needst not disquiet thy selfe before hand.

The consideration of all this, as it may be a comfort against all wants and crosses about these base earthly things: so it may greatly reproue those that burie their talents in this earth, that is, spend al their gifts about earthly maters. But especially we may hence learne diuerse lessons. And first since we haue heard Salomons opinion after long discourse, that all is vanity, we should learne of the same Salomon therefore, to feare God and keepe his commandements for this is the whole of man: and the end of allt: Secondly, let the place of the san∣ctuarie u (where we may get the best things for our soules) be as glorious throne exalted. Thirdly, let vs vse this world as if we vsed it not. Let them that reioice be as if they reioiced not, and they that weepe as if they wept not, and they that buy as though they possessed not x. Fourthly, if the lord giue vs but a little portion in these things, let vs esteem his mercy and liue with contentednesse, resol∣uing that better is a handfull with quietnesse, then two handfulls with labour and vexation of spirity. And fiftly, we may hence be confirmed to take the more liberty to vse these earthly things for our owne ioy and refreshing, they are none of the things the Lord would haue vs with such a doe keepe: but he al∣lowes vs To eat and drinke and delight our selues with the profit of our laboursz. Lastly, we should improue them, and vse them as meanes to doe what good we can with them in this life. I know (saith the wise man) there is nothing good in them but to reioice and do good in his life. And to this end we shold

cast our bread euen vpon the waters for after many daies we may find it: and giue our portion to seauen and also to eight. The best vse of these riches, is to be rich in doing good with them.

Thus of the illustration. The confirmation followes.

Vers. 3.

For ye are dead and your life is hid with Christ in God.

In this verse and the next the exhortation is confirmed by two motiues. The one taken from the condition of the faithfull in this world: the other taken from the consideration of their estate in the reuelation of the glory of Christ in the last day. The first is in this verse, the later in the next verse.

There are two things in the condition of the faithfull on earth which should make them little to mind earthly things or desire to continue long in the world.

First that in respect of distresses, they are as dead men while they liue Secondly, that the happinesse they haue (which is the life of their liues) doth not appeare, but is hid with God in Christ.

For ye are dead] The faithfull are dead three waies while they liue. For first they are dead to sinne in respect of mortification. Secondly they are dead to the law, by the body of Christa, in respect of iustification: so as now the faithfull doe no longer waite vpon the law for righteousnesse but vpon a second marriage they haue it from him that was raised from the dead for them.

They are dead to the world, and that in three respects. First, in respect of their owne voluntary forsaking of the world, and their mortifying of earth∣ly desires, ioined with a sence of their owne mortality: so was Paul as a man crucified to the worldb Secondly, in respect of the worlds account of them. For so soone as men get any true grace and retire themselues from the excesses of the time they are neglected and forgotten as dead men out of mind. Thirdly, in respect of the multitude of afflictions which doe many times ouerwhelme and drowne Christians. It is not vnusuall in scripture to say of men in desperate crosses they are dead men. The Prophet Esay calls the people in captiuity dead men, when he saith, thy dead m••n shall liuec. The Apostle Paul saith thus. If we be dead with him we shall liue with himd. Which he seems to explane in the next verse thus, If we suffer with him wee shall also raigne with him. Thus Dauid saith, He was as a broken vessell, forgotten as a dead man out of minde. And in another place he saith, He was brought to the dust of the earthf. And in the 88. Psalme he saith, his soule was full of euills, he was counted among them that goe downe to the pit, free among the dead, like the slaine lying in the graue yea he was laid in the lowest pit, in the darknesse, in the graue &cg. I spare to alleadge other scriptures.

The vse may be, to teach vs as to obserue hence what may befall the best man, so in the consideration of our owne estate, to say within our selues as Iob did, If I haue done wickedlie, woe vnto me, and if I haue done righteouslie, I will not lift vp my head, being full of confusion, because I see mine afflictionh. For though the Lord hath not yet thus ouerwhelmed thee with distresse yet in asmuch as he may doe it to thee, as well as to others his deare seruants, it should cause thee to walke humblie before God, and to learne to die to the world, before the world be dead to thee.

Againe, hath misery broken in vpon thee, and preuailed ouer thee, so as thou seemest to be laid in darknesse, as they that haue been dead long agoe: let not thy spirit be in perplexity in thee: no strange thing is befallen thee: Gods chil∣dren are but dead men in this world. Remember the time past, and meditate of gods works of old: stretch foorth thy hand vnto God, and let thy soule desire after

him: if he shew thee his louing kindnesse thou hast enough: hide thee with the Lord by daily and secret praier, and he will teach thee his will, and his spirit shall lead thee, and if he see it meet he will bring thy soule out of aduersitie, and execute his righ∣teous iudgement vpon all those that haue oppressed thee. Tis the Lord that quickneth the dead, and calleth things that are not as if they were. Lastly, hath the Lord deliuered thee out of desperate and deadly crosses, then let. the vowes of God be vpon thee and render thou his praise, and confesse his name be∣fore the sonnes of menl.

Your life is hid]

The happinesse and spirituall felicity of Christians is hid. And that vsu∣ally from the men of the world, and many times from the faithfull.

Their life is hid, from the men of this world. First because God (who is their life k) is hid from them. Secondly, because the glory of their naturall life is many times buried in the gulphe of outward troublel. Thirdly, because the life of grace (which is only brought to light by the Gospellm) is hid from the perceiuing of the naturall man, whom the God of this world hath blin∣dedn. Fourthly, because the way of holy conuersation is hid from them. For carnall men are all strangers from the life of Godo. It is a narrow way and few there be that find it.p Fiftly, because many of the priuiledges of a gracious life are hid from them. As first, the inrolling of a Christian in the booke of life. q Second∣ly, the seale of the spirit of promise r. Thirdly, pardon of sinne. Wicked men perhaps know the faults of Gods children, but not the forgiuenesse of those faults. Fourthly, the power of the meanes. The word is a sauour of lifes, and hath spirit and life in itt, Yet it is as a treasure hid in the field, or a little leauen hid in three peckes of mealeu. Fiftly, comfort in their affliction. Wicked men know their afflictions but not their consolations x, they sildome or neuer marke the glorious issue, and how God compasseth them about with ioyfull deliuerance▪ And generally we may burst out with the Psalmist, and say, How great is the goodnesse thou hast laid vp for them that trust in theey. It is great goodnesse, but yet note that he saith it is laid vp. Lastly, in respect of the life of glory the world knowes not Christians.z For it doth not yet appeare what they shallbe.

Seeing this is so, that the life of Christians is hid from the world: as it should infer the Apostles former exhortation, so it should further teach vs, not to respect nor care for the iudgement, counsell, censures, &c. of carnall men, in the whole or any part of Christian life. For it is hid from them, and they know not of what they speake.

Nay in the second place, sometimes the life of a Christian may be hid from christians also themselues. So as they cannot discerne their owne hap∣pinesse, especially in some fits of tentation, & sildom or neuer do they fully discerne in this world, so much as the glory of their present estate. Dauid thought he was cast out of Gods sighta. And he most mournfully makes his mone in the 77 Psalme, as if he were almost resolued that the Lord would not be mercifull to him. Iacob cries out, my way is hid from the Lordb, and the people somewhat vehemently say, verily thou O God hidest thy selfe; O God the sauiour of Israellc. Which should comfort afflicted christians▪ since they may here see that it hath been an vsuall distresse of Gods deere seruants, to haue their life hid in God. And withall it may warne vs, let him that now standeth in the refreshings of the comforts of Gods presence, take heed least he fall. But especially it should quicken vs to a desire to be gone and to be in heauen that we might be past all danger.

But least Christians should be discouraged he addeth two comforts. First, it is with Christ. Secondly it is in God.

With Christ.] The life of Christ also was hid, while he liued. For first the glory of his diuinity was couered as it were with a vaile in his flesh. Secondly

his outward glory of his life amongst men, was obscured by the many crosses he sustained for our sinsd, so as the world did not owne him, and he was with∣out forme and despised among men. Thirdly, his life was hid in the graue. Fourthly, it was hid in respect of the horrors he felt in his soule, the Lord as it were hiding his louing countenance from him for the time. Fiftly, his glory in Heauen is hid from the world, and the Saints on earth haue but a glimpse of it. All this may comfort vs, seeing nothing can befall vs but what hath befal∣len our head, and if the world will not acknowledge our glory, and the beau∣ty of the profession of sincerity, it matters not, it could not see the excellen∣cy of Christ, when he was on earth.

In God] our life is hid in God either in respect of obiect, because it princi∣pally consists in the vision of God, or causally as God is the first cause to beget it, and still to preserue it: or els with Christ in God, that is, with Christ who incomprehensibly rests in the bosome of the Father. Or lastly, in God that is apud Deum, in the power of God, to dispose of it at his pleasure, which should comfort vs seeing none hath power ouer our life but God, and teach vs to commend our spirits into his hands.

Ver. 4.

When Christ, who is our life, shall appeare, then shall yee also appeare with him in glory.

These words containe the second motiue to perswade to the meditation of heauenly things: if men would consider of the certaine and glorious ap∣pearance of the Lord Iesus Christ, when hee shall come to take account of all the actions of all men, and put an end to all the earthly felicities which man hath with so many inuentions sought: and withall but thinke how vnauaila∣ble all earthly things will be at that day, either to deliuer from the terror of the Iudgement, or the horror of the euerlasting misery will certainely follow (if men bee not more carefull to prouide for their soules beforehand, by fol∣lowing the study of better things) but especially if men would consider the great gaine and profit, that godlinesse at that day will bring, and the in∣comparable glory that all heauenly minded Christians shall then bee exalted vnto. The thought of these things daily and truely layd vnto mens hearts would much excite and stirre vp to a constant care of preparing our selues against that day: and would greatly weane vs from the cares and delights in these transitory and earthly things heere below, that will so little auaile the owners in they day of death: and will be of so little vse, in that immortall e∣state, vnto which after this Iudgement, the godly shall be translated. So that these words offer two things to be intreated of. First, the glorious appearance of Christ. Secondly the glorious appearance of the Christian in the day of Christ.

But before I enter vpon the particular and full discourse of those two glo∣rious appearances, some things may be briefly and generally noted.

1 That the knowledge of those last things, is not a curious or vnprofitable knowledge, but contrariwise ought to be searched after, as exceeding vsefull in the life of man.

2 That the doctrine of the glory of Christ and Christians in that last day, is now but little knowen or discerned: and that the word appeare, imports: so as the fulnesse of Christs Maiesty, or of the Christians glory will not appeare till the very Iudgement day: the better sort know but in part: and the wor∣ser sort are so blinded by the diuell, and besotted with sensuality and the loue of earthly things. and withall are so conscious to themselues of the euils they are guilty of, that they haue no desire to discerne, or to be taught to know, the doctrine of Christs comming.

3 Those words (which is) 〈◊〉〈◊〉. yo•• are not to bee altogether passed ouer,

they plainely a••••irme that Christ is our life, and this is an honor that the Lord challengeth to himselfe: and therefore as he would be acknowledged to bee the way and the truth so also he addeth, I am the life a, and to to this end hee came that men in him might haue life b. And with great reason, is Christ sayd to be our life, for he formed vs at first when we were not: and quickned vs when we were dead, and hath prouided a better life for vs, and doth preserue vs vnto eternall life and daily renew life and power in the hearts of his people, and will raise our bodies at the last day. The consideration heereof may both teach vs and trie vs, it may teach vs, as to acknowledge that we haue receiued life from Christ, so to dedicate what remaineth of our life to the honour and seruice of him, that is the Authour and sole Lord of our liues: and withall to runne vnto him for the daily preseruation and renuing of life and louelinesse in vs. And it may trie too. For till we can trulie say out of feeling and experi∣ence, Christ is the life of our liues, we shall hardly finde reason of comforta∣ble hope in our appearance before him at the last day. And they onely may truely professe that Christ is their life, that first can liue by the faith of Christ, accounting themselues to haue enough if they may see comfort in Gods pro∣mises [unspec 1] made in Christ, and feele the ioyfull fruits of Christs fauour and pre∣sence, [unspec 2] howsoeuer it goe with them for outward things. Secondly, that doe continually sacrifice and deuote vnto Christ, their best desires and endea∣uours, and that with resolution to cleaue to his seruice all the dayes of their [unspec 3] life. And thirdly, that can bewaile his absence, or displeasure as the most bit∣ter crosse: so as they could feele and out of affection say, of such times and such a condition, that the true life of their life was absent or remooued from them.

Now I come to the appearance of Christ. I haue not heere to doe with the appearance of Christ as it is considered in the fore ordination of God before the foundation of the world: c but of the accomplishment of it, and so christs appearance is of diuerse kindes. For first, he hath appeared vnto the whole world: as the true light, that made the world, and lightneth euery man that com∣meth into the world d, and thus he appeared in the light of nature. Secondly he appeares to the whole Church, consisting both of good and bad, by the gene∣nerall light of doctrine and Scripture, but many receiue not his testimonye. Third∣ly he hath appeared corporally, in the daies of his flesh, once in the end of the world to put away sinne by the sacrifice of himselfe f, and to dissolue the worke of the diuell g then was fulfilled that great mystery, God was manifested in the fleshh. Fourthly, he hath and doth daily appeare in the hearts of all the faithfull, by the mani∣festation of the spirit of grace, i whereby hee doth not onely shine, but also dwell in them k. Fiftly he hath and doth appeare, in the day of death, by the ministery of his angels, to translate the blessed soules to their place of peace, rest and ioy. And lastly hee shall appeare in the end of the world in glorious Maiesty, to iudge all men and Angels, and this is the appearance heere men∣tioned.

There is noted to be a threefold Iudgement. The first Iudgement and that was accomplished on man and Angels at their first fall, then there is a middle Iudgement: and so God iudgeth the wicked and the righteous euery day. And there is a last Iudgement, and that is this Iudgement about which Christ is heere sayd, to appeare.

The doctrine of the last Iudgement is in a manner onely to bee found in the Church. They were darke and vncertaine things, the Philosopher could see by the light of nature. And the Lords messengers haue in all ages from the first beginning till now, mightily vrged the terror of this day, to a∣waken the secure worlde. Henoch prophesied of it l, so did Moses m and Dauid n and Solomon o and Daniel p, and Ioel q, 〈◊〉〈◊〉 ••••lachier, so did Christ himselfes,

and Pault, and Peteru, and Iohn, and Iude x. Neither is the assurance of the Iudgement to come waranted by the words of Gods seruants, onely but the Lord hath left many works of his owne, as pledges that he will once at length for all iudge the whole world for sin. The drowning of the old world, the bur∣ning of Sodome, the destruction of Ierusalem y were assured foretokens, that the Lord would not put vp the infinite iniquities of the world, but will most seuerely punish for sinne: the pleading of the conscience z foretels a iudge∣ment to come, the sentence of death pronounced in Paradise, and renewed with such terror on Sinay, did euidently assure that God meant to call men to an account. The lesser Iudgements in this life, are but foretypes of that last and greatest Iudgement to come. And lastly, the dragging of men out of the world by death is nothing else but an Alarum to Iudgement

Yet as there is a necessary vse of the knowledge of this dreadfull and glori∣ous doctrine. So there is a restraint to be layd vppon vs: this is one of the things wherein we must be wise to sobriety a. We must represse the itching of our eares, and be content to be ignorant of what is not reuealed, this is a do∣ctrine to be inquired into more for vse of life, then to feede the curiosity of contemplation.

Concerning the Iudgement to come, if any aske Who shall iudge? I answer, that in respect of authority, the whole trinity shall Iudge: but in respect of the execution of that Authority, Christ onely shall iudge, and that as man b, it is true that the Apostles and the Saints are sayd to iudge the tribes of Israel and the world: but they ony iudge as assessors, that is, they shall sit as it were on the bench with our Sauiour Christ, when he iudgeth.

And if any aske in the second place, Whom Christ shall iudge? I answer: hee shall iudge the euill Angels: for they are reserued in euerlasting chaines, vnder dark∣nesse, vnto the iudgement of the great day.c He shall iudge also the man of sinne, e∣uen the great Antichrist, that hath made such hauocke in the Church, and se∣duced the nations with the wine of his fornications: euen him shall he consume with the brightnesse of his comming d. He shall iudge also all reprobates, men wo∣men and children, of all ages nations and conditions: for though he shall not know them e in respect of approbation, yet he shall iudge them, and make them vnderstand he knew their transgressions. Further he shall iudge the very Elect, though it shall be with a different Iudgement. For we must all appeare before the tribunall seat of Christ, that euery one may receiue the things which are done in his body f. Lastly, in some sence it may be sayd, he shall iudge the whole world: for the heauens and the earth that now are, are kept (by the word of God) & reserued vnto fire against the day of condemnation, and of the destruction of vngodly men g, and the Apostle Paul sayth, that the feruent desire of the creature (made subiect to vanity by man) waiteth for this reuelation of the sonnes of God at the last iudgement: for they are subdued vnder hope and shall at that day by the sentence of Christ, be deliuered from the bondage of corruption into the glorious liberty of the sonnes of God h.

Thirdly, if any aske where this iudgement shall be? I answer, that seeing the Lord hath not determined it, it is curious to enquire, and more curious to assigne the very place: as some haue that wrote it, should be in the valley of Iehoshaphat: or as others would haue it, on Mount Sion, whence he ascended. This we know it shall bee neere the earth, in the clouds of Heauen, where Christs throne shall be set, and further then this we need not enquire.

There haue beene also many opinions about the time when it should be. Some thought, that as the world was sixe dayes in creating and then the Sa∣baoth of rest came. So the world should last 6000. yeares (reckoning a 1000. yeares as one day) and then should come the eternall Saboath. Others distribute the times thus, 2000. yeere before the Law, 2000. yeeres vnder

the law, and 2000. yeers after the law, and then comes the iudgement. Others thought the world would last after Christ, so long as it was to the flood from the creation, and that was as they say, 1656. yeers. Others thought it should be as long to the iudgement after Christ, as it was from Moses to Christ, and that should be 1582. yeers. this experience hath proued false. Other say Christ liued 33. yeeres, and the world should continue for 33. Iubilies after Christ. What can be said of all or the most of these opinions and such like, but euen this, that they are the blind fancies of men. For is there not a plaine restraint laid vpon men, in this question, when the Lord Iesus said, it is not for you to know the times and seasons, which the father hath put in his owne powerl. And of that day and hower knoweth no man no not the Angells of heauen: but my father onlyk. And the Euangelist S. Marke addeth, that the sonne of man himselfe knoweth not the day and hower. Not that simply Christ is ignorant of the time of the last iudgement, but he was said not to know, because he kept it from our know∣ledge. Or else he knew it not as he was man, or rather in his estate of humiliation, and in his humane nature, he did not precisely know it. But that hinders not but that in his estate of exaltation, as he is now in heauen, and hath all power and iudgement committed vnto him, he may and doth fully vnderstand it.

But letting these things passe, the principall things for vs to be informed in is concerning the day of iudgement, and this last appearance of our Lord and Sauiour Iesus Christ, are these three. First the signes of his comming. Secondly, how or the forme of the iudgement it selfe, when he doth come. And lastly, the vse we should in the meane while make of the doctrine of the last iudge∣ment.

For our better remembrance, the signes of Christs comming to iudgement, may be briefly reduced into this Catalogue.

Some signes goe before, and are fulfilled before he appeare. Some signes are conioined with his appearing. The signes going before, are more remote or more neere. The more remote signes are these. First, the vniuersall prea∣ching of the Gospell, to all nations, Gentiles as well as Iewes. Before the end come saith our Sauiour, This Gospell of the kingdome shall be preached throughout the whole world for a witnesse to all nations. l Secondly, most cruell persecution: Euen such tribulation as was not from the beginning of the worldm. Thirdly, a ge∣nerall falling away or apostasie of the Churches in Antichristn. Fourthly, warres and rumors of warres famine, pestilence, and earthquakes in diuerse places. Fiftly, false Prophets and false Christs, which shall deceiue many o. The signes more neere are, First the preaching againe of the euerlasting Gospell.p Secondly, the detecti∣on and fall of Antichrist, and the spirituall Babellq. Thirdly, the calling of the Iewes, after the fulnesse of the Gentiles is come in.r Fourthly, coldnesse and secu∣rity in the world, as in the daies of Noahs. Fiftly, the shaking of the powers of hea∣uen, the darkning of the Sunne and Moone, and the falling of the starres, &c t. The signes conioined, are especially two. First, the wailing of all the kindreds of the earth. Secondly, the signe of the sonne of manu. Which what it shall be I cannot describe.

And thus we are come to the very time and execution of the iudgement. And therein consider. First, the preparation. Secondly, the iudgement it selfe. Thirdly, the consequents of the iudgement.

The preparation is two fold. First, of the Iudge. Secondly, of the iudged. Vnto the preparation of the Iudge, may be reserred these things. First, his commission or that singular power giuen him of the father to execute iudgement vpon all the worldx. And this shall be then made manifest to all men. Second∣ly, the cloathing of the humane nature with a most peculiar and vnsearch∣able maiesty and glory, most liuely expressing and resembling the forme and brightnesse of the fathery. Thirdly, the attendance of thousand thousands of

holy Angels, in the perfections of their splendorz. Fourthly, thē choice of a place in the clouds of heauen where he will sit. Fiftly, the erecting of a most glorious white throne▪ which what it shall be who can vtter? yet without question it shall visibly then appeare. And thus of the preparation of the Iudge.

The Iudged, shall be prepared foure wai•••• First, by citation. Secondly, by resurrection. Thirdly, by collection. Fourthly, by separation. First they shall be cited to appeare. The word is three times cited. First, by the Prophets and fathers before Christ. Secondly, by the Apostles, and ministers of the Gospell since Christ. And the last summons is this here meant, which shall be perfor∣med by a shoute from heauen, and the voice of the last trumpe. And this shall be the voice of Christ the Archangell of God, and ministred by Angells. For that it shall be Christs voice is plaine, the dead shall heare his voice, as he saith in Iohna. And the Lord himselfe shall descend from heauen with a shoute, with the voice of the Archangell, and with the trumpe of Godb. That the ministery of Angells shall be vsed, is manifest by the Euangelist S. Matthew, who reporteth Christs words thus. And he shall send his Angells with a great sound of a trumpetc.

Secondly, vpon this voice shall a resurrection follow which may bee two waies considered. First, euery man in his owne body, whether he hath done good or euill, shall reuiue, and rise vp out of the graue, or other places of the earth or sea or aire,d without any losse of any part, that so euery man may in his very body receiue what he hath done, whether good or euill? Secondly, the liuing shall be all changed in a moment,e in the twinckling of an eie, at the last trumpetf. And this change shall be in stead of death, and a kind of resurrection. Not a change of substance but of qualities. Our corruptible shall put on incor∣ruption.

Thirdly,g then shall the Angells gather and collect and bring into one place, from the foure winds of heauen, that is from all the foure parts of the world, all that are quicke or dead, now raised or changed elect, h or reprobate i and such is the••r power, that they will be able to driue in, the mightiest, wic∣kedest, vnwillingest, yea though they were neuer so many millions of them.

Lastly, when they are thus brought together, there shal be made a separation. For the sheepe, Gods elect, shall all be put on Christs right hand. And the re∣probate or goates, shall be compelled to his left hand k. And thus of the prepa∣ration. The iudgement it selfe followeth.

In the iudgement it selfe I consider three things. First, by what law man shall be tried and iudged. Secondly, by what euidence. Thirdly, what the sentence shall be.

For the first the Gentiles shall be iudged by the law of nature. The vnbe∣leeuing Christians in the visible Church shall be iudged by the word or law, writ, or preached to them. According to that of the Apostle: they that haue sin∣ned without the law shall perish without the law: and they that haue sinned vnder the law, shall be iudged by the lawl. And our sauiour saith, He that refuseth me and re∣ceiueth not my words, hath one that iudgeth him: the word that I haue spoken it shall iudge him in the last daym. And the faithfull shall be iudged by the Gospell euen by all those comforts and promises contained in, or belonging to the couenant of grace, applied to them in this life, and must fully then bee con∣firmed, and accomplished. For the sentence at the last day shall be but a more manifest declaration of that iudgement the Lord in this life, most an end by his word hath past vpon man.

For the second, the euidence shall be giuen in principally by the opening of three bookes. The one is the booke of conscience, and the other the booke of lifen, and the third the booke of Gods remembranceo. The booke of consciencep, is that word which is kept within euery man, of all sorts of actions. And that

conscience may at that day giue in fuller euidence, it is certaine that after the resurrection, it shall be almost infinitely extended by the power of God to ex∣presse this last testimony both in the good and in the euill. The booke of life is Gods sacred and eternall record of all those persons that were foreordained into life, of all ages and nations. The booke of remembrance will exactly expresse without all failing or mistaking, all the inclinations, thoughts, affections, words and deeds, with all circumstances, or occasions and whatsoeuer else, may illustrate either the goodnesse of good men, or the transgression of the wicked.

For the third. The sentence will be vpon either the godly or the wicked. The sentence vpon the godly will containe, first, the opening of Gods eternall counsell, and his vnsearchable loue, wherein he hath resolued and begun to declare his will, to blesse euery one of the electq. Secondly, a manifestation of all the righteousnesse, desired, thought vpon, spoken or done, by the godlyr and that with such feruency of affection in Christ, that he will see and remem∣ber nothing but goodnesse in good men s. Thirdly, a finall and generall absol∣uing and redeeming of them, from the guilt and power of all sinne, from the beginning of the world,t in Adam or themselues. So as there shall neuer be ei∣ther sinne in them, or accusation of sinne against them. Fourthly, ordination to glory, by appointing euery one of them to inherit the kingdome prepared for them before the foundation of the world. Contrariwise the sentence of the wicked shall containe. First, a declaration of Gods eternall and iust ha∣tred of themu. Secondly, a full manifestation and ripping vp, before all men and Angells, of all their sinnes both of nature and action, both against God or men, or their owne bodies and soules, secret and open of what kind soeuerx. Thirdly, a most terrible denunciation of Gods eternall curse and horrible or∣dination to those eternal torments prepared for them, together with the diuell and his Angells.

Hitherto of the iudgement it selfe. The consequents of the iudgement fol∣low. And they are fiue. First, the firing of the world: that is the dissolution of the world by a wonderfull fire that shall inclose all, so as the world shall not ap∣peare, till it be renewed againe, and come out of that fire as out of a fornace, for as the Apostle Peter saith. The heauens being on fire shall passe away and be dis∣solued with a noise, and the elements shall melt with heat, and the earth with the works therof shall be burnt vp. And there shall be then, new heauens, and new earth, that is as it were a new refinedx. And the Apostle Iohn saith, the heauens and the earth shall flie away from the face of him that sitteth on the throney.

The second consequent shall be the chasing of the wicked to hell: execution being speedily and fearefully done vpon them, with all horror and hast by the Angells.

The third shall be the libertie of the creatures. I meane the rest of the creatures besides men and Angells. But because this is a point somewhat obscure, I will endeauour in a few words to resolue a doubt or two. Que. First, how are the creatures now in bondage that they shall need then any liberty. Ans. They are in bondage in diuerse respects. For first they are fraile and corruptible, and so in bondage to corruption. Secondly, they are subiect to confusions and inconstancy: as may appeare by the almost infinit mutations, in the aire, earth, seas, fire. Thirdly, they are now forced to serue wicked men. The sunne [unspec 1] shines vpon the vniust as well as the iust. The heauen makes fruitfull with her [unspec 2] shewers and influence, the field of the wicked as well as the iust. The earth is [unspec 3] driuen to feed and to receiue into hir bosome, the vngodly as well as the god∣ly. [unspec 4] And this is a bondage. Fourthly, the visible creatures are Gods great booke to proclaime the inuisible things of God: now they stand alwaies ready and reading too, and men will not learne by them. And so these good masters lose

all their labour, and this is a bondage to bee tied to teach such as will not learne. Fiftly, the creature is made not onely the instrument, but many times the subiect of mans punishment for his sinnes. As the earth is made iron, and the heauens brasse for mans sake, and this is a great bondage. Sixtly, the creature intends immortality, which while it failes of in the dying or expiring of the particulars of euery sort, it would supply for the preseruation at least of the kindes, by a perenniall substitution of new particulars in euery kinde: and yet loseth all this labour, because all things must be dissolued, and must be restored by another way knowen to God and not now to nature. But espe∣cially the creatures may be sayd to be in bondage, because since the fall, the more illustrious instincts and vigors of the most of the creatures are darkned, decayed, dulled and distempred in them. Oh but might some one say, how can this bondage be ascribed vnto the heauens? Sol. The heauens are not so perfect but they may admit enlargement of their excellency. Besides they serue now promiscuously to the vse of bad aswell as good, neither are the ve∣ry heauens without their feeblenesse, and the manifest effects of fainting old age. And therefore by a prosopopaeia they may be sayd to groane together with the rest of the creatures vnder the common burthen and vanity vnto which they are subdued. It is obserued that since the dayes of Ptolomey the sunne runnes neerer the earth by 9976. Germane miles, and therefore the heauens haue not kept their first perfection.

Ob. But how can this vanity or bondage bee in any sence ascribed to the Angels. Sol. There is no necessity to include the Angels in the number of the groaning creatures. And yet it will bee easie to shew that they sustaine a kinde of bondage: for they are now made to serue earthly things, men haue their Angels to attend on them. And it is thought they haue a kinde of re∣gency or presidency either ouer nations or in moouing the orbes of Heauen. Besides they are put to inflict punishments on wicked men as on Sodome. Further they performe seruice sometimes not attaining their owne ends. And lastly comparatiuely, at least their felicity in the creation was not so absolute as it shall be in Christ: for if his comming adde not vnto them a more excel∣lent condition of nature, yet out of all question it addes a fuller measure both of knowledge and ioy.

Q. 2. But what shall the creatures haue in the day of Christ they haue not now. Answ. First, they shall haue freed once from all the former bon∣dage and vanity. Secondly, they shall bee deliuered into the liberty of the sonnes of God: that is they shall haue a most excellent estate, when the chil∣dren of God are glorified. Wherein the Lord shewes his Iustice, in that the creature shall haue restitution for what is lost by man. Ob. But shall there be a resurrection of creatures aswell as men. Sol. No, for this restitution shall be made in specie, not in indiuiduo. 1. Not to euery particular of euery kind or sort: But to the sort or kinde of all creatures: and that shall be done to the creatures then found in their seuerall sorts.

The fourth consequent of the Judgement, shall be the possession of the glo∣ry of Christians appointed by the sentence of the Iudge but of this afterwards in the end of this verse.

The fift consequent of Iudgement, shall be the deliuering vp of the King∣dome to the Father: and so the laying downe of Christs office. For when Christ hath finally and fully subdued Sathan, death and wicked men, and hath fully reconciled the elect to God, then will there be no word of any such gouernement in Heauen as was on earth. He shall not neede any longer to rule them, either by ciuill Magistrates, or by his need and discipline, or by any other way, which onely did agree to the times of the Churches warfare and pilgrimage: but he shall neuer cease to liue and triumph with them, in all

Perfections of happy contentment and glory. Thus of the consequents of Iudgement. And thus also of the doctrine of Christs last appearance. The vses follow.

The consideration of the doctrine of the last Iudgement, may serue for three principall vses, First, for terrour. Secondly, for comfort. Thirdly, for instruction.

First this is iustly a wonderfull terrible doctrine to wicked men, that heape vp wrath against this day of wrath, and by their wilfull impenitency prouoke this glorious Iudge. How can it but be terrible? when the holy Ghost giues warning that the Lord Iesus will then shew himselfe from Heauen, with his mighty Angels, in flaming fire to render vengeance on all those that knowe not God and haue not obeyed the Gospell: How can it bee but terrible? when wicked men shall be punished with euerlasting perdition, from the pre∣sence of the Lord, and from the glory of his power? how can it but be terri∣ble? when they shall feele their conscience exquisitly griping them, and gnaw∣ing vpon them, and when they shall see the diuels to torment them, and hell to deuoure them: when they shall see the world burning about them, and the good Angels forcing them away, and all both men and Angels applauding their Iudgement, and knowing all their sinnes: they must not thinke that the Iudge will deale then as he doth now. Now he iudgeth them secretly euery day, but it is many times insensibly, or with lesser plagues: but then hee will most openly poure vpon them the full vials of his wrath. Heere they are iud∣ged that they may be amended, but there their iudgement shall be that they may be confounded: for there will be no place of repentance. Deceiue not thy selfe, Christ will not come the second time as he came the first: he came then to be iudged, but now to iudge, he shall then be seene with terror that was before looked vpon with contempt: he shewed his patience in his first comming, but now he will shew his power: he appeared then in the form of a seruant, but now he will appeare in the forme of a King, greater then all kings. Then hee professed not to iudge any man, but now hee proclaimeth hee will iudge all men. It was commonly thought if any man saw God he should die: alas, alas, how then shall these wofull wretches doe, that must see him in the vnutterable fiercenesse of his irefull indignation? if the powers of heauen shall be shaken at his pleasure, oh how shall the miserable heart of the guilty sinner be rent into a 1000. peeces, with vnmedicinable sorrowes? if Foelix tremble to heare tell of iudgement, what will poore Foelix doe, when he must feele iudg∣ment, both in the sentence and execution? if the word of Christ on earth had such power as it had in the garden, to strike stubborne hearted men to the earth, what power (thinke we) will it haue when he speakes as the Lord from Heauen? When Ezechiel, Daniel, and the Apostle Iohn, and others sawe but one Angell, in a lesser manifestation of his glorie, comming as a Mes∣senger of good tydings, they fall downe, and are full of singular feare: if the sight of one Angell bee so terrible, what will the sight of all the thousand thousands of Angels be? especially when they come clothed with all their brightnes of glory? and if good men that had good consciences were so frighted, what shall become of euill men with their euill consciences? and if the messengers of good tydings doe so amaze, how shall the executioners of a most terrible sentence, compasse them about with confusion both of face and heart? if the drowning of the old world, the burning of Sodome, the ope∣ning of the earth to swallow vp Dathan and Abiram, and such like iudgments, haue so much horrour in them: how then can any tongue expresse or heart now conceiue, the horror of this day when all the millions of wicked men shall be deliuered vp to those eternall and remedilesse torments? if it bee such a shame to doe pennance for one fault, in one congregation, where men will

pray for the offendour. What a shame will it be when all thy faults, shall be discouered, before all the whole world, without all hope of pitty or helpe?

Nor is it possible for them to escape this fearful Iudgement; the Iudge will not be vnconstant, nor will he take reward, he will not be ouerlayd with con∣fusion of businesses, he will no way be corrupted in iudgement. Not to ap∣peare is impossible and to appeare is intollerable. heere will be no respect of persons, nor will the Iudge care how it be taken, nor will he be deceiued with colours and circumstances. He hath tarried so long, he cannot be charged with rashnesse, nor can there be a hiding of any particulars from him. Euery in∣clination, thought, desire, word and worke shall surely come to Iudgement. And lastly, there can be no impediment to hinder execution.

But heere a question may arise, Viz. Who are they that are in danger heer∣of? I answer: All impenitent sinners. But yet there are some kinde of sin∣ners that are expressely named in Scripture. and therefore if thou bee any of that number, preuent thine owne ruine by repentance, or else thou shalt cer∣tainly perish. I vndertake not to reckon all: it shall suffice to mention some of the chiefe sinners, that Christ will be sure to remember at that day. The Beast and the false Prophet and all that worship his Image and renew his marke, shall then be cast aliue into the lake that burnes with fire and brim∣stone a. False teachers which priuily bring in damnable heresies, or speake e∣uill of the way of truth, haue their condemnation long since determined and agreed vpon b. All Atheists that make a mocke of religion & the comming of Christ, shall haue a principall portion of the fierce fury of Christ c. All co∣uetous worldlings, and greedy rich men, shall then be in a wofull case. For the very rust of their cankerd gold and siluer shall witnesse against them, and shall eate their flesh as it were fire d. All mercilesse men, shall then haue iudgement without mercy e. All whoremongers and adulterers and all that defile the flesh God will be sure to iudge f. a fearefull looking for of Iudgement and violent fire shall deuoure all those Apostataes, that sinne willingly after they haue receiued and acknowledged the truth g. How sure doe ye suppose shall his punishment be that doth despight the spirit of grace by which he was sanctified h, all those that haue troubled Gods seruants shall beare their condemnation whosoeuer they bei, O man thou art inexcusable that iudgest another man, wherein thou art guilty thy selfe, For the Iudgement of God must needs be in truth against such as com∣mit such things k, especially if men grow masterlike in censuring, it will in∣crease to greater condemnationl. all gotes, or vnruly Christians, that will not be kept within Gods fence, that is will not be ruled by Gods ordinances and ministers, shall be separate in that day from Gods sheepe, and as a people accursed to be cast into an vnauoidable fellowship with the diuell and his an∣gels m, all hypocrites, that say and doe not, or doe all their worke to be seene of men; and take Gods couenant into their mouthes & hate to be reformed how shall they escape the damnation to come? n all wicked men with their scant measure and deceitfull waights, and wicked ballances, shall neuer be iu∣stified in the day of the Lord. o what shall I say, it were too long to proceede to reckon all: and it is a short labour to conclude with the Apostle: no wan∣tons, nor drunkards nor railers, nor extortioners, nor theeues, nor wrathfull persons, nor gluttons, nor idolaters, nor iesters, nor filthy talkers, nor fearfull persons nor liers, nor any that louelies, shall be able to stand in the day of Christ, but shall be shut out of the Kingdome of Heauen, and cast into the lake that burneth with fire and brimstone. And thus of the vse for terror.

Secondly, vpon the meditation of this last iudgement diuerse lessons for our instruction are inforced. First, it should restraine vncharitable iudging and censuring one of another, for lesse matters especially for things indifferent. Who art thou that iudgest another mans seruant? he standeth or falleth to his owne

master. Christ is the Lord of quicke and dead. And therfore why dost thou condemne thy brother? or why dost thou despise thy brother? for we shall all appeare before the iudgement seat of Christ'. In as much as the Lord Iesus Christ, will iudge the secrets of all hearts, and giue a iust triall to the actions of all men, why should we forestall his iudgement, or in doubtfull matters,b arrogate to our selues this honor of Christ? if we could consider that we shall then euery one giue accounts vnto God for himselfec, we should find worke enough to doe to looke to our owne score. Let vs not therefore brethren iudge one another any more. Secondly, are there any matters of difference amongst vs? let the saints iudge them and end them d: God will be contented to put his cause to them, at the last day (for we know the Saints shall iudge the world) and therefore why should we refuse their arbitration? Thirdly, it should order and moderate our sorrowes for our dead friends. We should not sorrow as people without hope: seeing we beleeue that all that sleepe in Iesus, God will bring with hime. We shall meet together againe in that day, and afterwards liue with the Lord together for euer. And therefore we should comfort one another with these words. Fourthly, this summons to iudgement, giues a dreadfull warning and admonition to the world, euen to all men euery where to repent. Inasmuch as God hath appointed a day wherein he will iudge the world in righteousnesse, by the man whom he hath appointed, wherof he hath giuen an assurance in that he raised him from the deadf: Woe will be vnto vs, if that day come vpon vs vnawares, before we haue made our peace, and humbled our selues before God, and by vnfained repentance turned from all our euill waies. It is an vnsearchable compassion, that God shewes, when he offers vs this mercie, that if we will iudge our selues we shall not be iudged of the Lord in that dayg: And it will on the other side excessiuely incense his wrath, when hauing such grace offered, we neglect it, and death and iudgement find our sinnes, both vnremitted on Gods part, and vnrepented on ours. Fiftly, Seeing all these things must be dissolued, how should it fire vs, and daily quicken our dead and drowsie spirits, to a constant care of all possible holy conuersation and godlinesseh, vnles we would discouer our selues either to be Atheists, that mocke at the iudgement to come, or men giuen to a spirit of slumber, that in soule sleepe it out, and will not consider our latter end.

Seing we are all Gods stewards, let vs arme our selues as they that must then giue accounts of our stewardship. And since we haue all receiued some of Gods talents, and gifts in our seuerall places, let vs be carefull to approue our selues to be good seruants and faithfull, such as can returne them with ad∣uantage, least the portion of the seruāt that hid his masters talents in the earth, fall vpon vs. Lastly since the day of iudgement is the day of our full and finall redemption, and since he shall come as a thiefe in the night, euen in the hower that we thinke not: let vs therefore watchi, and be ready, alwaies carefull and diligent, sighing and groaning, longing and prayingk, hasting to and looking for l this glorious appearance and reuelation of our Lord and Sauiour Iesus Christ.

Thirdly, this may be a singular comfort to all mortified and penitent chri∣stians: they may lift vp their heads, and reioice with ioy vnspeakable and glo∣rious. For the Lord shall then come to be glorified in his saints and made mar∣uellous in all them that beleeuem. Ob. But the terrour of the day may amaze a chri∣stian. Sol. There is no sparke of terror in this doctrine to a godly mind. For what should he feare? if he either consider the fauour of the iudge or the man∣ner of the iudgement. For the Iudge is he that hath beene all this while their aduocaten, to plead their suits by making intercession for them. And therefore when he comes to sit in iudgement, he cannot goe against his owne pleading. He is their brother, and caries a most brotherly affection: and will he con∣demne his owne brethren? he is their head, and hath performed all the offices

of a head vnto them, and can he then faile them, when they haue most need of him? nay it is he that hath been iudged for vs on earth, and will he iudge against vs in heauen? what shall I say: he died for vs to shew his vndoubted loue, euen that he might redeeme vs as a peculiar people to God, and will he faile vs in the last act, when he should once for all accomplish his redemption for vs? besides he hath already promised to acquite vs in that day, and it hath been often confirmed both in the word and the sacraments and praier: he hath left many pledges of his loue with vs, and therefore it were shamefull vnbeliefe to doubt his terror. What though he be terrible to wicked men? yet by iudging in seuerity he hath not nor cannot loose the goodnesse of his own mercy: what should we feare him iudging in his power, when we haue felt saluation in his name? besides the manner of the iudgement shalbe in all righ∣teousnesse and mercy. Thou shalt not be wronged by false witnesses, nor shalt thou be iudged by common fame or outward appearance: the iudge will not be transported with passion or spleen, nor will he condemne thee to sa∣tisfie the people: and besides there shall be nothing remembred but what good thou hast sought or done. And not the least goodnesse but it shall be found to honor and praise at that day. And if it were such a fauour to a base subiect if the King should take notice of him to loue him and should in an o∣pen Parliament before all the Lords and commons make a long speech in the particular praises of such a subiect: what shall it be, when the Lord Iesus, in a greater assembly then euer was since the world stood, shall particularly declare Gods euerlasting loue to them, and recite the praises (with his owne mouth) of all that hath been good, in thy thoughts, affections, words or works throughout all thy life, or in thy death? especially if thou adde the singular glory he will then adiudge thee too, by an irreuocable sentence. And so we come to the second appearance, viz. the appearance of christians in glory.

Then shall ye also appeare with him in glory.

The glory that shall then be conferred vpon Christians may be considered either in their bodies or in their soules or both. The glory of their bodies after the resurrection is threefold. For first they shall be immortall, that is in such a condition as they can neuer die againe or returne to dust. For this mortall then shall put on immortalitieo Secondly, they shall be incorruptible. That is not only free from putrefaction, but also from all weaknesse, both of infirmitie and defor∣mitie. For though it be sowen in weakenesse, yet it shall be raised in power, though it be sowen in dishonor and corruption yet it shall be raised in honor and incorruptionp. Thirdly, they shall be spirituall not that our bodies shall vanish into ghosts or spirits: but because they shall be at that day so admirablie glorified and perfe∣cted, that by the mighty working of Gods spirit, they shall be as able to liue without sleep, meat, mariage or the like, as now the Angells in heauen are: and besides they shall be so admirably light and agile, and swift, that they shal be able to go abroad with vnconceiueable speed, in the aire or heauens, as now they can goe surely on the earthq. The glory vpon the soule, shall be the wonderfull perfection of Gods image in all the faculties of it. Then shall we know the secrets of heauen and earth. And then shall our memories will and affections be after an vnexpresseable manner, made conformable vnto God. The glory vpon both soule and body, shall be those riuers of ioies and plea∣sures for euer more. And thus shall the man be glorified that feareth the Lord.

The consideration of this glory, may serue for diuerse vses. First let vs all pray vnto God, vpon the knees of our hearts, from day to day, that as he is the father of glory, so he would giue vnto vs the spirit of reuelation, that the eies of our vnderstanding might be enlightned, to know in som comfortable measure, and that we might be able with more life & affection, to meditate of the excee∣ding

riches of this gloryr and inheritance to come. Our hearts are naturally herein exceeding both dull and blind: maruellous vnable with delight and constan∣cie to thinke of these eternall felicities: and this comes to passe by the spi∣rituall working of sathan, and the deceitfulnesse of sinne, and too much em∣ploiment and care about earthly things. But a christian that hath so high a cal∣ling, and hopes for such a glorious end, should not alow himselfe in that dead∣nesse of heart: but as he gaineth sence by praier in other gifts of grace, so should he striue with importunity and constancy, wrastling with God, with∣out intermission, so as no day should passe him, but he would remember this suit vnto God, till he could get some comfortable ability, to meditate of this excelling estate of endlesse glory. Secondly, this should make vs to be pati∣ent in tribulations, and without murmuring or grieuing, to endure hardnesse t, and temptations in this world. For they are but for a season, u though they be neuer so manifold or great: and the afflictions of this present life are not worthy of the glory to be reuealedx. though we might be dismaied while we looke vpon our crosses, and reproaches, and manifold trialls, yet if the Lord let vs haue accesse vnto this gracey, to be able soundly to thinke of the glory to come, we may stand with confidence, vnapalled, and with vnutterable ioy, looke vp to the glory we shall shortly enioy, when the trial of our faith being more pretious then the gold that perisheth shall be found vnto honor and praise through the reuelation of Iesus Christz. Yea what were it to loose, (not some of our credits, or our goods) but euen our liues seeing we are sure to find them againe with more then a hundred fold aduantage, at the time when Christ shall come in the glory of his father, to giue vnto all men according to their deeds. Besides we must know that there is no talking of sitting at Christs hand, in glory, till we haue asked our selues this question, whether we can drinke of the cup he dranke of, and be baptized with the baptisme he is baptized witha. And then if we can suffer with him we shall raign with him: b and shall be glad and reioice with exceeding ioy when his glory shall appeare. And in the meane while the spirit of glory and of God resteth on youc.

Thirdly, seeing Christ will receiue Christians into such glory, it should teach vs to receiue one anotherd, into both our hearts and houses. Why shouldst thou be ashamed or thinke it much with all loue and bounty, and bowells of affe∣ction to entertaine and welcome, the heires of such eternall glory? Oh if thou couldst but now see but for a moment, how Christ doth vse the soules of the righteous in heauen, or will vse both body and soule at the last day, thou wouldst for euer, honor them whom Christ doth so glorifie, and make them now thy only companions, whom thou shouldest see to be appointed to liue in such felicity for euer.

Fourthly, the thought of this glory, should win vs to a care to be such as may be capable of it. Qu. What must we doe that we may haue comfort, that we are the men shall partake of this glory, and speed well in the day of Iesus Christ? Ans. First, Euery one that would haue this hope must purge himselfe as Christ is pure: e we must be much in the duties of mortification. For no vncleane person can enter into the kingdome ••f glory. And vncleane we are all, till we be washed in the blood of Christ by iustification, and bathed in teares of true repen∣tance by mortification. It hath been obserued before, that if we would not haue the Lord to iudge vs, we must iudge our seluesf. And if we would not haue Christ to take vnto him words against our soules, we must take vnto vs wordsg against our sinnes to confesse and bewaile them in secret. Secondly, we must labour for the assurance of faith. Tis faith that is the euidence of the things not seene h. Tis faith that shall be found to honor and praise in the reuelation of Iesus Christi, It is faith to which the promise of eternall life is madek. Thirdly, we should labour to get vnto our selues the benefit of a powerfull preaching ministery, for thereby our hearts may be wonderfully stirred vp to see the glory of sin∣cerity

on earth, and it will open a wide dore to behold as in a mirror the glory to come with an open face, changing vs into the same image from glory to glory by the spirit of God. I say not that this is of absolute necessity as the former are, but it is of wonderful expediency. Fourthly, we must be circumspect and watchfull, in speciall manner attending to our owne hearts that we be not at any time op∣pressed with the cares of this life, or voluptuous liuing l, if euer we would be able to stand in the day of iudgement, and escape the fearefull things that are to come: especially we must looke to our selues in these things least that day come vpon vs at vnawares. Fiftly, Doe we looke for the mercy of our Lord Iesus Christ into eternall life? then we must (as the Apostle Iude sheweth) edifie our selues in our most holy faith, praiyng in the holy Ghost, and keepe our selues in the loue of God,m we must be afraid of whatsoeuer may estrange the Lord from vs, or any way darken the sence of his loue. For we may be assured, if we haue his fauour and walke before him in the sence of it, we shall haue glory when we die. Likewise, praying in the holy Ghost, with constancy and frequency doth maruellouslie enrich a Christian, both with the first fruits of glory, euen glo∣rious ioy on earth, and with the assurance of fulnesse of glory in heauen. Sixt∣ly, the Apostle Iohn seemes to say if loue be perfect in vs, we shall haue boldnesse in the day of iudgementn. As if he would import, that to be inwardly and affecti∣onately acquainted with Christians on earth, is a notable meanes to procure vs gracious entertainment with Christ in heauen: especially if we perfect our loue, and grow to some Christian ripenesse in the practise of the duties of loue in a profitable fellowship in the Gospell. It is good discretion, to grow as great as we can with Christians, that so we may winne the fauour of Christ. Lastly, the Apostle Paul shewes in the second to the Romanes, that they that seek glory and honor and immortality, and euerlasting life, must be patient in well doing. For they shall be rewarded according to their works. And to euery man that doth good, shall be honor and glory, and power, to the Iew first and also to the Greciano. For all that haue any tydings of saluation in the Gospell, or looke for that blessed hope and appearing of that glory of the mighty God, must liue soberly, righteously and godly in this present worldp. Without holinesse no man shall see Godq. And therefore wee should be abundant in the worke of the Lord, forasmuch as we know, that our labour shall not be in vaine in the Lordr. And thus far of the glorious appearance both of Christ and Christians. And thus also of the first rule of life, namely the me∣ditation of heauenly things.

Verse 5.

Mortifie therefore your members which are on earth, fornication, vn∣cleannesse, the inordinate affection, euill concupiscence, and couetousnesse, which is idolatrie.

Th••se words with those that follow to the tenth verse, containe the second principall rule of holy life, and that is the mortification of euill. These euills to be mortified are of two sorts, for either they are vices that concerne our selues most, or else they are iniuries, that concerne the hurt of others also. Of the mortification of vices he intreats v. 5.6.7. of the mortification of iniuries he en∣treats, v. 8.9.

In the first part viz. the exhortation to the mortifying of vices, I consider first, the matter about which he deales, and the reasons. The matter is in verse 5. and the reasons v. 6.7.

In the fift verse there are two things. First the preposition of mortification, in these words mortifie therefore your members that are on earth. Secondly, a cata∣logue of vices to be mortified, or the enumeration of certaine speciall sinnes a Christian should be carefull to keep himselfe from, viz. fornication, vncleannes, &c.

The generall consideration of the whole exhortation to mortification, should imprint this deeply in our hearts, that vnlesse we doe repent of those sinnes haue been in our natures and liues and be carefull to flee from the cor∣ruptions that are in the world, we shall neuer haue comfort that we are accep∣ted with God. We should bring to the particular opening of all the verses, a mind resolued of the generall. And to quicken vs a little the more, to the re∣spect of this doctrine, and to enforce the care of parting with our sinnes, I will briefly touch by the way some few reasons, why we should be willing to enter∣taine [unspec 1] all counsell that might shew vs any course to get rid of sinne. First, our vices are the fruits of our corrupted nature. They arise not from any noble or diuine instinct but are the effects of base flesh in vs. And we should carry the thoughts of it in our minds, when we are inclined or tempted to vice: we should say within our selues, this euill proceeds not from any thing that might declare greatnesse, or true spirit in a man: what is passion or lust or couetousnesse, but the base worke of the filthy degenerated flesh? Secondly, [unspec 2] our vices are the only things that defile vs, and make vs loathsome before God and men. Tis not meane cloathes, or a deformed body, or a poore house, or homely fare, or any such thing that makes a man truly contemptible: no, no, it is only sinne can defiles: and bring that which is true contempt. Thirdly, the bond and forfeiture of the law or couenant of works lieth vpon the backe of euery man that liues in sinne without repentance. For the law is giuen to the lawlesse and disobedient (as the Apostle shewes) to vngodly and sinners, to whore∣mongers, and liers, and to all that liue in any sinne contrary to wholesome doctrinet. Fourthly, are not strange punishments to the workers of iniquity? is not destruction to the wicked?u what portion can they haue of God from aboue? and what inheri∣tance from the almighty from on hie? the hearts of holy men that haue considered the fearefull terrors of God denounced in scripture against the vices of men, haue euen broke within them, and their bones haue shaken, for the presence of the Lord, and for his holy word. x Fiftly, Christ will be a swift witnesse y against all fearelesse and carelesse men, that being guilty of these vices or the like, make not speed to breake them of by repentance. Lastly, know ye not that the vnrigh∣teous shall not enter in to the kingdome of heauen?z be not deceiued for these things the wrath of God commeth vpon the children of disobedience. Now I come to the words particularly.

Therefore] This word caries this exhortation to something before. If it be referred to our rising with Christ, v. 1. then it notes that we can neuer haue our part in Christs resurrection, till we feele the vertue of his death killing sinne in vs. If it be referred to the meditation of heauenly things, then it notes that we can neuer set our affections on things that are aboue, till we haue mortified our members that are on earth. The corruption of our natures and liues are the cause of such disability to contemplate of or affect heauenly things. And as any are more sinfull they are more vnable thereunto. If the word be refer∣red to the appearance of Christ in the former verse, then it imports that mor∣tification is of great necessity vnto our preparation to the last iudgement, and will be of great request in the day of Christ.

Mortifi••] To mortifie is to kill, or to apply that which will make dead. The Lord workes in matters of grace, in the iudgement of flesh and blood by contraries. Men must be poore, if they would haue a kingdome,a men must sorrow if they would be comforted. Men must serue if they would be freeb. And here, men must die if they would liue. Gods thoughts are not as mans, but his waies are higher than mans waies, as the heauens are higher than the earthc. Which may teach vs as to liue by faith, so not to trust the iudgement of the world or the flesh in the things of God.

But the manifest doctrine from this word is this, that true repentance hath

in it the mortification of sinne. And so it implies diuerse things. First, that we must not let sinne alone till it die it selfe, but we must kill sinne while it might yet liue. It is no repentance to leaue sinne when it leaueth vs: or to giue it o∣uer when we can commit it no longer. Secondly, that true repentance makes a great alteration in a man. Thirdly, that it hath in it, paine and sorrow. men vse not to die ordinarily without much paine, and sure it is sinne, hath a strong heart, it is not soon killed: it is one thing to sleep, another thing to die: many men with lesse adoe get sinne asleepe, that it doth not so stirre in them, but alas, there must be more ado to get it dead, by true mortification. Fourth∣ly, true repentance extinguisheth the power of sinne and the vigour of it. It makes it like a dead corps, that neither it stirs it selfe, nor will be stirred, by oc∣casions, perswasions commandements or st••oaks. It is a wonderfull testimony of sound mortification when we haue gotten our old corruption to this passe: and constancy in prayer and hearing and daily confession and sorrow for sin will bring it to be thus with vs: especially if we striue with God and be earnest with spirituall importunity, watching the way of our owne hearts, to wound sinne so soone as we see it beginne to stirre. Yet I would not be mistaken as if I meant that a Christian could attaine such a victory ouer sinne, that it should not bee in him at all, nor that hee should euer bee stirred with the temptati∣ons or entisements or occasions of euill. But my meaning is, that in some measure and in the most sinnes a Christian doth finde it so, and in euery sinne his desire and endeauour is daily to haue it so. And his desire is not without some happy successe, so as sinne dieth or lieth a dying euery day.

But heere a question may arise: Did not the Apostle grant they were dead before, and if they were dead to the world, they were without question dead to sinne also, how then doth he speake to them to mortifie sinne, doth it not imply they had not beene mortified before? I answer, the Apostle may well vse this exhortation for diuerse reasons. First, many of them perhaps were dead but in appearance: they professed mortification but were not mortified. Secondly, it might be some of them had begun to vse some exercises of mor∣tification, but had not finished their mortification: sure it is, and we may see it by daily experience, that many being wonne by the word, and smitten with remorse, haue sometimes the pangs of sorrow for their sinnes, but quickly are a weary of seeking sorrow in secret for sinne: they giue ouer, before they haue soundly and sufficiently humbled their soules. But may some one say, how long should we continue our sorrowes, or how long should we iudge our selues in secret for our sinnes? I answer: thou must not giue ouer thy sorrowes. First, till the body of sin be destroyed. That is till that generall frame of sinful∣nesse be dissolued till I say thou haue set some order in thy heart and life, so as the most sinnes thou diddest before liue in, be reformed. Secondly, it were expedient thou shouldest still seeke to humble thy soule, till thou couldest get as much tendernesse in bewailing thy sinnes, as thou wert wont to haue in grieuing for crosses, till thou couldst mourne as freshly for peircing Gods sonne as for losing thine owne sonne d. Thirdly, thou must sorrow till thou finde the power of the most beloued and rooted sinnes to bee in some measure weake∣ned and abated. Fourthly, thou doest not well to giue thy sorrowes ouer, till thou finde the testimony of Iesus in thy hart, that is till God answer thy mourn∣full requests of pardon, with some ioyes in the holy Ghost, and the dewes of heauenly refreshings. But will some one say, must we lay all aside and do no∣thing else bu•• sorrow till we can finde all those things. Ans. I meane not that men should neglect their callings all this while, or that they should carry an outward countenance of sorrowing before others, or that they should all this while afflict their hearts with discontentment or the like. For when the Apo∣stle, willes men to pray alwayes, he meanes not that they should doe nothing

but pray. But he would haue them to keepe a set course of praying euery day and besides to watch to all the extraordinary occasions or opportunities of prayer, which being done a Christian may be truely sayd to pray continually: though otherwise he follow his calling diligently. The like I say of sorrowing alwayes. But that I may expresse my meaning distinctly. I thinke, till thou canst attaine the former things thou must obserue these rules. First, thou must lay aside thy recreations and carnall reioicings, for this the Apostle Iames im∣ports when he sayth, Let your laughter be turned into heauinesse, and your ioy into mourning e. Secondly, thou must begge sorrow at Gods hand euery day constantly in the times set apart for prayer, till the Lord giue thee rest to thy soule by granting the things before mentioned. Thirdly, thou must not neg∣lect the times of speciall fasting and humiliation, if the Lord call thereunto f. Lastly thou must vse speciall sobrietie in the restraint of thy liberty in earthly things, and be watchfull to make vse of all opportunities of softning thy hart. These things being obserued thou mayst seeme vnto men not to sorrow, and mayst follow thy calling seriously, and yet be truely sayd to sorrow alwayes. Thus of the second reason why the Apostle exhorts still to mortification.

Thirdly, the dearest and humblest seruants of God, may be called vpon to mortifie their members that are on earth, though they haue truly and sound∣ly repented of sinne before, by reason of the euils of euery day, with daily and a fresh euen after calling breake out in their hear••s and liues: and for which they must still renew their repentance. For their first repentance onely deli∣uers them from sinnes past: they must renew their mortification, as their cor∣ruptions are renewed.

Members] It is certaine by members on earth, the Apostle meanes sinne, and that fitlie. For first, actuall sinnes in relation to originall sinne, are as so many members that grow from it. Secondly, by a Metonimie of the subiect, sinne may be called our members, because it is brought into action by the helpe and seruice of our members. Thirdly, if the Apostle had spoken to wicked men, hee might well haue called sin their members, because they loue sinne as they loue their members: and therefore to take away their sinne, is to pull out their eies, or to cut of their hand or feete, as our Sauiour shewes g. Fourthly, sinnes in the Colossians and so in all the faithfull, may bee heere called members comparatiuely, with the bodie of sinne mentioned Col. 2.12. as if the Apostle should say, the body of sinne is already cast off and destroyed in you by your former repentance, but yet there remaines some limmes of sinne, some members of it, these resist: and in this sence we may heere note a liuely difference betweene sinne in wicked men and sinne in godly men. For in wicked men there is the whole body of sinnes, that is all their sinne, vnre∣mitted and vnrepented. But in godly men, the body of sinne, euen the greater number of their sinnes they haue abandoned: onely some few members of their sins remaine, which euery day molest them. But before I passe from these words, two things are further to be noted. First, that he saith, your members. Secondly, he addeth which are on earth.

Your] the Apostle sayth well your members: for indeed properlie our sins are our owne, and nothing else.

Which are on earth] they are also well sayd to be on earth: because they are signes of the earthly man, and because they tend onely to earthly pleasures and contentments, and because men with these vnrepented of, are not admit∣ted into Heauen.

Thus of the generall proposition. Now followes the catalogue of sinnes to be mortified: before I enter vpon the particular consideration of them, some∣thing may be learned from the Apostles order, First, he teacheth men to re∣forme their owne personall vices & then orders them for mortifications of in∣iuries

to other men: sure it is, that euery filthy person, will bee an iniurious person: and till men repent of their lusts and other such like personall corrup∣tions they will neuer cease to be iniurious to other men. And ordinarily, men that are notable for malice, or blasphemy that is cursed speaking, and such like sinnes as the Apostle after names, they are exceeding vitious persons other∣wayes. Instance but in such as reproach Gods seruants: marke it both in ci∣tie and country, who are they that raise and vent all slanders and strange reports, concerning such as preach or professe the Gospell of Iesus Christ in the truth and sincerity of it: I say marke them particularly: for my owne part, in my little obseruation, I haue found them alwayes, either to bee papists or superstitious persons, or drunkards, or notable whore-masters and filthy persons, or people guilty of other notable crimes, indeed sometimes their ab∣hominations are not so commonly and publikely discoursed of, because ei∣ther they are men of greater place, or else their vices are more couered ouer and gilded with cunning pretences: yet seldome fals it out, but their wicked∣nesse is commonly knowen: and many times Gods children that are vniustly touched, could vpon sufficient grounds detect strange abhominations in their aduersaries, and this was vnto Dauid vsually a strong argument of com∣fort, that his aduersaries were men whom he knew to be workers of iniquity. And thus much from the order of these catalogues.

The sinnes heere reckoned vp, are sinnes either against the seuenth com∣mandement, Viz. fornication, vncleanenesse, inordinate affections, or against the tenth commandement, euill concupiscence: or against the first commandement couetousnesse which is idolatry.

First of the sinnes against the seuenth commandement: I might heere ob∣serue, in that they are placed in the first place, that God would haue Christians to be especially carefull to preserue their chastitie. For this is one thing prin∣cipall in the will of God concerning our sanctification, that we should abstaine from fornicationsh, and that euery one should know how to possesse his vessell in holi∣nesse and honour. And to this end hath the Lord giuen vs so many precious promises, that we might resolue to cleanse our selues from all filthinesse both of flesh and spiriti, now in the handling of these sinnes against the seuenth commande∣ment heere mentioned I will keep this order. First, I will particularly entreat of the nature and effects of each of these three sinnes, and generally make vse of all together, and therein shew the remedies against all sins of vncleanenes.

Fornication] There is fornication in title onely, as when victualers were cal∣led by the name of Harlots. Secondly, there is a metaphoricall kinde of for∣nication, or allegoricall. So wicked men are sayd to bee bastards k, and the Iewes were borne of fornication l, Thirdly, there is spirituall fornication: and so idolatry is fornication, and so vsually tearmed, both by the Prophet Hosea, and the Apostle in the Reuelation. Lastly, there is corporall fornication: and that sometimes notes whoredome in the generall, and somtimes it notes that filthinesse that is committed actually by vnmarried persons: and this later kinde of filthinesse was exceeding common among the Gentiles, in all nati∣ons, especially where it was committed, with such as professed to be whores. And so it was an effect of that horrible blindnesse into which the nations fell, vpon their idolatry: But I suppose it may be heere taken for all Adulterie and whoredome. And then I come to the reasons which may be collected against this sinne, out of seuerall Scriptures: and generally it is woorthy the noting, that euer the more the world lessens the hatefulnesse of this sinne, the more the holy Ghost aggrauates it it: as heere it is set in the forefront that the first and greatest blowes of confession and prayer might light vpon it. But I come to the particular reasons against fornication.

3. It defiles a manm worse then any leprosie: it is filthinesse in a high degree of hatefulnesse.

2. It makes a man or woman, vnmeet and vnworthy all Christian society. as the Apostle shewes, if any that is called a brother be a fornicator, with such a one eat not n.

3. It is one of the manifest workes of the flesh o.

p4. It is so hatefull that it ought not once to be named among Christians.

5. It brings with it horrible dishonour. If a theefe steale to satisfie his soule, because he is hungry, men doe not so despise him: but he that committeth adulterie with a woman is destitute of vnderstanding: He shall finde a wound and dishonor and his reproach shall neuer be put awaya. It is better be buried in a deepe ditch, then to liue with a whore r.

6. It vtterly makes shipwracke of innocency and honesty. A man may as well take fire in his bosome, and his clothes not be burnt: or goe vpon coales and his feet not be burnt, as goe into his neighbours wife, and be innocent s, the strange wo∣man, encreaseth transgressours amongst men t. Tis impossible to bee adulterous and honest.

7. Tis a sinne of which a man or woman can hardly repent, for whoredome and wine as the Prophet notes take away their heart a. The guests of the strange woman are the most of them in hellb, for the wise man further auoucheth, surely her house tendeth to death and her pathes vnto the dead c.

8. It will bring Gods curse vpon a mans estate: many a man is brought to a morsell of bread by it d. Yea it may bring a man into almost all euill in the midst of the congregation e, for fornication is a fire that will deuour to destructiona, and root out all a mans encreasef, and therefore to be accounted a wickednesse and iniquity to bee condemned.

9. By this sinne a man may make his house a very stewes: the Lord may iustly plague his filthinesse, in his terrible wrath, suffering his wife, children, or seruants also to defile his house with like abhominations.

19. If it were not otherwise hatefull, yet this is sure it will destroy a mans soule g.

Lastly the Apostle Paul in the first Epistle to the Corinthians and the sixth chapter, hath diuerse reasons against this sinne h. First, the body was made for the Lord aswell as the soule i. Secondly, the body shall be raised at the last day to an incorruptible estate k. Thirdly, our bodies are the members of Christ l. Fourthly, he that coupleth himselfe with an Harlot, is one body with an Harlotm. Fiftly, this is a sin in a speciall sence against our owne bodiesn. Sixtly, the bodie is the temple of the holy Ghost o. Finally, the bodie is bought with a price and there∣fore is not our owne.

These reasons should effectually perswade with Christian mindes, to ab∣horre and auoyd this wretched sinne: and those that are guiltie of it, should make haste by sound repentance to seeke forgiuenesse, hauing their soules washed in the bloud of Christ: for howsouer for the present they liue securely through the methods of Sathan, and the deceitfulnesse of sinne, yet may they be brought into the midst almost of all euils before they be aware p. Let them assure themselues that th•• ••nd will be bitter as wormewood, and sharpe as a two edged swordq, for he that followeth a strange woman, is as an oxe that goeth to the slaughter, and as a foole to the stockes for correction: till a dart strike through his li∣uer, as a bird hasteth to to the snare, not knowing that he is in dangerr, for if the fil∣thy person could escape all manner of Iudgement from men, yet it is certaine that whoremongers and adulterers God will iudge s, but because God for a time holdeth his tongue, therefore they thinke God is like them: but certainly the time hasteth, when the Lord will set all their filthinesse in order before them, and if they consider not, he will cease vpon them when no man shall deliuer them t: especially they are assured to lose the Kingdome of Heauen, and to feele the smart of Gods eternall wrath, in the lake that burneth with fire and brimstone u: neither let

them applaud themselues in their secrecy, for God can detect them, and bring vpon them the terrors of the shadow of death, when they see they are knowen , the heauens may declare their wickednesse, and the earth rise against them. x and the fire not blowen may deuoure them.

Neither let any nurse themselues in security in this sinne, vnder pretence that they purpose to repent heereafter: for they that goe to a strange woman seldome returne againe: neither take they hold of the way of life y, for whoredome takes away their heart z. If they replie that Dauid did commit adultery and yet did returne? I answer, it is true, of many thousand adulterers, one Dauid did returne, but why mayest thou not feare thou shouldest perish with the multitude, did not returne? besides when thou canst shew once Dauids exquisite sorrowes and teares, I will beleeue thy interest in the application of Dauids example.

Vncleannesse] by vncleannesse heere I suppose is meant all externall polluti∣ons or filthinesses, besides whoredome. As first with diuels, and that either sleeping, by filthy dreams, or waking as is reported of some witches. Second∣ly with beasts and this is buggery. Thirdly, with men, and that is Sodomitrie. Fourthly, with our owne kindred, and that is incest. Fiftly, with more wiues then one and that is Poligamie. Sixtly with ones owne wife, by the intempe∣rate or intempestiue vse of the marriage bed, as in the time of separation. Seuenthly, with a mans owne selfe, as was Onans sinne, or in like filthinesse, though not for the same end. These as the Gentiles walke in the vanitie of their minds, their cogitations are darkened, they are strangers from the life of God, through their ignorance and hardnesse of heart, being for the most part, past feeling, and many of them deliuered vp to a reprobate sence, as ascourge of other sinnes and and foule vices, which abound in them, these are the shame of our assemblies: and many times visited with secret and horrible Iudgements.

Inordinate affection] the originall word, notes internall vncleannesse especi∣ally the burning and flaming of lust though it neuer come to action, or the daily passions of lust, which arise out of such a softnesse or effeminatenesse of minde, as is carried and fired with euery occasion, or temptation: this is the lust of concupiscence a, and howsoeuer the world little cares for this euill, yet let true Christians striue to keep their hearts pure and cleane from it, for they were as good haue a burning fire in them b. Secondly, those lusts fight a∣gainst the soule c, they wound and pierce the conscience. Thirdly, the di∣uell beginnes the frame of his worke in these: hee desires no more liberty, then to be allowed to beget these lusts in the hart. He is not called the father of lustsd, for nothing: he can by these inordinate thoughts and affections, erect vnto himselfe such strong holds, e was nothing but the mighty power of God, can cast downe. Fourthly, the Apostle sayth, lust is foolish, and noysome and drownes men in perdition f. Fiftly, they hinder the efficacy of the word: thats the reason why diuers men & women, are euer learning & are neuer able to come to the knowledge of the truth? euen this, they are carried about with diuerse lusts. Sixt∣ly, they greatly purge vpon faith and hope: they hinder or weaken the trust on the grace of God brought vs by Iesus Christ: and therefore the Apostle Peter counsels Christians not to fashion themselues according to the lusts of their former ignorance g. Seuenthly those monstrous crimes mentioned in the first to the Romans, grow originally from these lusts h.

The vses of all these together, now follow. And first wee may hence see great cause of thankefulnesse, if the Lord haue deliuered vs and kept vs from these monstrous abhominations, and especially if the Lord haue made vs sin∣cere to looke to and pray against, and in some happy measure to get victory ouer those base lusts of the heart and euill thoughts: if there were nothing else to breake the pride of our natures, this should, to consider seriously what

monstrous diuelish filthinesse, Sathan hath wrought others too, and if God should leaue vs, might bring the best of vs to. But especially this should teach vs to vse all possible remedies against these or any of these vncleanesses.

The remedies are of two sorts. First, for such as haue beene guilty of any of the former vncleanesses. Secondly, for such as would preserue themselues against them, that they might not be defiled with them. There are two prin∣cipall remedies for the vncleane person. The first is marriage or the right vse of it, if it be in single persons, they must remember the Apostles words, it is better to marrie then to burne i, and if they be married, they must know, that the loue of their husbands or wiues, is the speciall helpe to driue away these impure pollutions: for such is the counsell of the holy Ghost in the fifth of the Prouerbes to them that are infected with these vicious and predominant inclinations k, and if they finde (as it is certaine euery vncleane person doth finde) want of loue to their owne husbands or wiues, then must they begge affection of God by daily and earnest prayer. But in the second place vnclean persons must know that marriage alone will not serue turne, but they must adde repentance: for lamentable experience shewes, that marriage without re∣pentance abates not the power of lust. And therefore such as would deliuer their soules from the vengeance to come due vnto them, for vncleannesse whether inward or outward, must seeke to God and with many prayers and teares begge pardon: they must bee washed from filthinesse by the bloud of Christ, and the teares of true repentance. Neither let men deceiue themselues a little sorrow will not serue turne for these pollutions, and therfore the Apo∣stle vseth the word washed l, to note the repentance of the Corinthians from these and such like sinnes. Now there can be no washing without water, nei∣ther will a drop or two serue turne.

Secondly, that those that are not guilty may be preserued against vnclean∣nesse, these things are of great vse and profit. First, the word of God and the sound knowledge of it, for sayth the Lord in the second of Prouerbs: If thou wilt receiue my words, and hide my commandements within thee: if thou callest after knowledge and criest for vnderstanding if thou seekest her as siluer, and searchest for her as for treasures, then shall counsell & vnderstanding preserue thee, & deliuer thee from the euill way and from the strange woman, which flattereth with her words, and forsaketh the guide of her youth, and forgetteth the couenant of her God. and heereunto agreeth Dauid: for propounding this question, by what meanes a young man might cleanse his heart, hee answereth, by taking heed to the word m. So Saint Iohn speaking to the young men, sayth, the word of God abideth in you, and ye haue ouercome the wicked one n.

Secondly, meditation is another great preseruatiue: wouldst thou remoue wickednesse from thy flesh, euen all the vanities of youth? then thou must re∣member thy creator in the dayes of thy youth o. Thou must much and often think of the Lord God, that made thee, not that thou shouldest wallow in the mire of these swinish pollutions. Besides it is profitable to force thy hart to the of∣ten meditation of thine owne mortallity: that the thoughts of thy death, may be a kind of death to thy lusts: this the Apostle Peter implies, when he sayth, as strangers and pilgrims abstaine from fleshly lusts: manifestly importing, that if we did seriously thinke that we are heere but strangers and pilgrims, it would tame the violence of these hatefull lusts. Also we should much ponder vpon the examples of such as haue sinned, and the Lord hath fearfully visited them both for and in their sinne, for all those things came vnto them for ensamples and were written to admonish vs vpon whom the ends of the world are come p.

The third preseruatiue, is daily, earnest and constant prayer vnto God a∣gainst them. And if we feele the beginning to rise in vs, we should labour for speciall sorrowes, euen, with griefe of heart to racke and crucifie them. Lust

will not vsually out of the soule if it get any footing, till it be fired out with confession and godly sorrow. And therefore the Apostle vseth the phrase of crucifying the lusts of the flesh q. And that praier is a remedy the Apostles ownly practise shewes, for when sathan buffeted him, he praied vnto God, and that thrice, that he might get the temptation to depart from him r.

The fourth preseruatiue, is to walke in loue. I meane christian loue to Gods children: and such a loue, as hath both affection and society, and spirituall imploiment in the furtherance of the Gospell. When the Apostle would charge the Ephesians to auoid fornication and all vncleannesse, he doth first aduise them, and that seriously, to walke in loue? as knowing that the exercise of true christian loue,s breeds such contentment, and desire of holinesse, that it mightily fenceth the heart against all base lusts whatsoeuer. For they cannot stand together: and vsually such as are withdrawne by concupiscence are like∣wise withdrawen from all profitable fellowship with Gods children.

The fift preseruatiue is, watchfulnesse, in the daily obseruing of the first mo∣tions of lust, and in carefulnesse in directing the heart into Gods presence, deuoting in our couenants and desires our thoughts and affections to God. Thus Salomon, when he would giue direction against the whorish woman, ad∣uiseth My sonne giue me thy heart and let thine eies delight in my waiest.

The last preseruatiue is, to auoide the causes and occasions of lust and vn∣cleannesse. The first is idlenesse. This was one of the causes of the detested vn∣cleannesse of Sodom, as the Prophet Ezechiel shewesu. And contrariwise dili∣gence in our callings is a notable helpe to keep out inordinate desires, and vain thoughts, and commonly persons ouertaken with vncleannesse abound with idlenesse. The second is, fulnesse of bread, that is, by a synechdoche, ex∣cesse in meats and drinkes, either for the measure or daintinesse of them. And contrariwise, to beate downe downe our bodiesx, either by abstinence, or so∣briety in the vse of the creatures, is a notable meanes to quench and abate those flames if they be risen, and to keep them also from that speciall aptnesse to rise. The third is, the high estimation of earthly things, and the too great liking of them: for this loue secretly brings in lust. Thus the Apostle to Timo∣thie saies, that the loue of mony and riches, breeds noisome lusts, which in short time drowne man in perdition.y The like may be said of the estimation and too much viewing of apparell, beauty, &c. The fourth is ignorance and hardnes of hart. For thus it was in those the Apostle mentions in the fourth to the Ephesiansz. That greedinesse to defile themselues with all sorts of vncleannesse arose and in∣creased in them by reason of the insensiblenesse of the heart, and the blindnesse and emptinesse of their minds. And on the other side lust cannot get such a head, so long as any sound measure of knowledge is stirring in the mind, or tendernesse remaines in the heart, lust desires both a darke house and a darke mind. The fift is euill company. And therefore the holy Ghost giues this rule to those that would not be ensnared with the strange woman, walke thou in the way of good men and keepe the way of the righteous. The last is care for the flesh. It is the liberty men take not only to feed themselues in contemplatiue wick∣ednesse, but also to plod and cast about how to satisfie & fulfil their lusts, that doth so much confirme them in the custome of vncleannesse. And therefore the Apostles counsell is, take not care to fulfill the lusts of the flesh.

Thus farre of the sinnes of the seuenth commandement. The sinne against the tenth commandement followes.

Euill concupiscence] This vice containes all sorts of euill thoughts and incli∣nations and desires, after any kind of pleasure, profit, honor, but especially lustfull inclinations or thoughts. And it differs from inordinate affection, be∣cause inordinate affection hath in it principally the burning of lust and a kind of effeminatenesse, the soule being ouercome and inthralled with the power

of lust. Now I thinke this concupiscence notes, lust as it is in inclination or euil motion, before it come to that high degree of flaming, or consent: and it is well called euill concupiscence for there is a good concupiscence, both naturall and ciuill and spirituall. Naturall, after meate, sleepe, procreation, &c. ciuill, which is an ordinate desire after lawfull profits and pleasures. Spirituall, and that is a lust for and after heauenly things. And so the spirit lusts against the flesh.

Now that we may know the Apostle hath great reason, to counsell men to mortifie euill thoughts though they neuer come to consent: these reasons may shew. First, concupiscence in the very inclination and first thoughts is a breeder, it is the mother of all sorts of wickednesse, if it be not betimes killed in the conception. The Apostle Iames shewes, that concupiscence will be quickly enticed, yea it will entice and draw away a man, though from without it be allured with no obiect. And when it hath drawne a man aside, it will con∣ceiue, and breed with very contemplatiue pleasures, and when it hath conceiued, and lien in the wombe of the minde, and laine there nourished from time to time, vnlesse God shew the greater mercy, it will bring forth bring forth I say a birth of some notable externall euill action, and when it hath gone so far, like an impudent beldame, it will egge on still vnto the finiishing of sinne, by custome in the practise, and so indeed (of it selfe) it will neuer leaue, till it hath brought foorth (as a second birth) death, and that both spirituall and eternall death, and somtimes a temporll death too. Secondly, if these lusts goe no further then the inward man, yet sinne may raigne euen in these. There may be a world of wickednesse in a man, though he neuer speake filthy words, or commit filthy action. There is a conuersing with the very inward lusts of the flesha, which may proue a man to be meerly carnall and without grace, as well as outward euill life. Thirdly, this secret concupiscence may be a notable hin∣derance to all holy dutie. This was that the Apostle so bitterly cries out a∣gainst in the seuenth to the Romanes. This was it, that rebelled so against the law of his mind: and when he would doe any good, it would be present to hin∣der it. This is it whereby the flesh makes war and daily sights against the spirit b, tis the lust after other things, that enters into mans hart and choakes the word and makes it vnfruitfullc. What is the reason why many pray and speed not? is it not by reason of their lusts that sight in their members? Qu, But is there any man that is wholly freed from these? Ans. There is not. Euery man hath in him di∣uerse kinds of euill thoughts: but yet there is great difference: for then is a mans estate dangerous, when these lusts and euill thoughts, are obeiedd, seruede, fulfilledf, and cared forg. For those are the termes by which the power of them in wicked men, are exprest, but so they are not in a child of God, that walkes before God in vprightnesse. The consideration of all this may break the harts of ciuill honest men. For hence they may see that god meanes to take account of their inward euill thoughts. And that if very concupiscence be not mortified, it may destroy their soules: though they be neuer so free from outward enor∣mities of life. Paul while he was carnall, was vnrebukeable for outward conuer,+sation, but when the law shewed him his lusts and euill thoughts, he then saw∣all was in vaine.

And couetousnesse which is idolatry] Now followeth the sinne against the first commandement. And it is described both in it selfe and in relation to God. In it selfe it is couetousnesse: and in relation to God, it is idolatry.

Couetousnesse is a spirituall disease in the heart of man, flowing from na∣ture, corrupted, and insnared by sathan, and the world, inclining the soule to an immoderate and confident (yet vaine) care after earthly things, for our owne priuate good, to the singular detriment of the soule. Couetousnesse I call a disease: for it is such a priuation of good, as hath not only want of vertue and

happinesse, but a position of euill in it, to be shunned more then any disease for as the text saith, it is an euill sicknesse. And this disease is spirituall; and ther∣fore it is hard to be cured. No medicine can helpe it, but the blood of Christ. It is not felt by the most, but hated only in the name of it. The subiect where this disease is, is the heart of man. For there is the seat or pallace of this vice. And therefore S. Markh addes couetousnesse to those vices Saint Mathew had said did defile a man. The internall efficient mouing cause of this euill, is nature corrupted. Tis a sinne euery man had need to looke too: for mans nature is stirred with it.i It is an vniuersall quaere, who will shew vs any good? and yet I say corrupted nature, for nature of it selfe is content with a little: it is corruption that hath bred this disease. The externall efficient causes, are the diuell snaring and the world tempting. The forme of this euill is, an inclina∣tion to the immoderate and confident care of earthly things. I say inclining the soule, to take in the lowest degree of couetousnesse. For some haue their hearts exercised in it, and wholly taken vp with it: their eies and their hearts, and their tongues, are full of it. Now others are only secretly drawne away with it, and daily infected with the inclinations to it. I adde, moderate and confident care because honest labour or some desire after earthly things are not con∣demned. Only two things constitute this vice. First, want of moderation, ei∣ther in the matter, when nothing will be enough to satisfie their hauing, or in the measure of the care, when it is a distracting, vexing continuall care, that engrosseth in a manner all the thoughts and desires of a man. Secondly, car∣nall confidence, when man placeth his felicity and chiefest stay and trust in the things he either possesseth or hopeth for. I adde, yet vaine, because let the couetous person, bestow neuer so much care, or attaine to neuer so much successe of his cares, yet as Salomon saith, He that loueth siluer shall not be satisfi∣ed with siluer, and he that loueth riches, shall be without the fruit thereofk. And after all his trauaile, his riches may perish whiles he looks on, or if they were more sure to continue, yet he shall not continue with them himselfe. For as he came foorth of his mothers belly he shall returne naked, to goe as he came, and shall beare no∣thing away of his labour, which he hath caused to passe by his hand. In all points as he came so shall he goe, and then what profit hath he that he hath trauailed for the wind. [unspec 14] The obiect of this care and desire, is earthly things. For if it were a couetous∣nesse [unspec 15] or desire of the best things, or spirituall gifts, that were both commended and commandedl. These words for his owne priuate good, note the end of the couetous mans care. For if all this care for earthly things, were for Gods glory or the good of the Church, it might be allowed. And I say for his good, be∣cause that he propounds to himselfe, though many times, when he hath got∣ten much together, the Lord will not let him haue the vse of it. Note the best thing in the description, is the effect of couetousnesse, and that is the singular detriment of the soule, which may appeare diuersly. For first couetousnesse doth infatuate and besot the mind of man, that it cannot vnderstand. The Prophet Esay saith of those dumb and greedy dogs, that they could not vnderstand: and he giueth the reason. For (saith he) they all looke to their owne way, euery one for his aduantage and for his owne purpose and profitm. And Salomon seems to say that if couetousnesse be in the heart of a Prince, it will make him destitute of vnderstandingn. And it is certaine (marke it) worldly minded persons are the most dull, and incapable persons in spirituall things, almost of all other sorts of men. For though they would get a little vnderstanding while they are hea∣ring, yet the cares of life presently choakes all. Secondly, couetousnesse pier∣ceth the soule through with many a sorrowo. The couetous person is seldom or neuer free, from one notable vexation or other. His heart is troubled, and he will trouble his house also. As Salomon saith he that is greedy of gaine troubleth his owne housep. All is continually in a tumult, of hast and hurry, what with la∣bour,

and what with passion and contention, the couetous man and his house∣hold neuer liue at hearts ease and rest. Thirdly, couetousnesse and the desire to be rich bring into the soule, a wonderful number of temptations and noisome lusts, enough to damne him, if he had no other sinnes. Fourthly, it is here added that couetousnesse is idolatry: it makes a man an idolater. Mammon is the idoll, and the worldling is the Priest that sacrificeth to mammon. Now the couetous man serues his mammon, with a twofold worship. For with inward worship, he loues, desires, delights in, and trusts in his wealth. And for his outward ser∣uice, he spends all his time vpon his idoll, either in gathering or keeping, or increasing, or honoring it. Lastly what should I number particulars? couetous∣nesse? why the Apostle saith, it is the root of all euills. For there is almost no kind of sinne but the sap of couetousnes will nourish it. If the Lord had but the rip∣ping vp of the heart and life of a couetous person, and would describe his vi∣ces before vs, oh what swarme of all sorts of euills could the Lord find out? well, let vs be assured of this generall, that howsoeuer couetous persons may colour matters yet indeed they are wonderfull vicious persons. Neither are their sinnes the fewer or lesser, because they discerne them not: for the dust of earthly profits, hath put out their eies, they cannot see nor discerne, as was before shewed.

Qu. But who is couetous? for all men while they cry out against the sinne, deny that they are couetous. Tis rare to find any couetous person, that will confesse that he is couetous. And therefore for answer hereunto, it will not be amisse out of the word of God to shew the signes of a couetous man.

The first signe of a couetous man, is the desire to haue the sabboth ouer, that he might be at his worldly affaires. A couetous man thinks all the time set apart for Gods seruice exceeding tedious and long. And he hath a great inward boiling of desire to haue such times and imploiments past. The sab∣bath is wonderfull burthensome to a worldly mind, especially if he be restrai∣ned from worldly imploiments. The Prophet Amos bringeth in the couetous man of his time, saying thus in the discontentment of their hearts, when will the new Moone be gone that we may sell corne, and the sabbath that we may set foorth wheat?

The second signe of couetousnesse, is oppression and fraud. When men to compasse gaine, care not how they vex and racke the poore or such as liue vnder them: or in buying or selling (out of greedinesse of gaine) circumuent and pill, and defraud others, by customary lying, or false waights, measures, or ballances, or any other fraudulent course: This is an euill couetousnesse. Vsury also, that is a desire to increase riches by interest, is a palpable signe of coue∣tousnesse, especially in these times, when the sinne of vsury is so vniuersally condemned: for if men were not besotted with the loue of riches, they would not dare to liue in such a damned sinne, but I thinke all men easily know that vsurers are couetous and therefore I need not proue it.

The third signe of couetousnesse, is greedy, and distracting care. I meane such a care as deuoures a mans thoughts, that euery day will keepe possession in a mans soule and runne in his mind continually, both sleeping and waking. Plodding and carking cares, and this may be discerned by comparing these cares with our care for eternall things. When we haue more care for this world then for heauē, we need go no further, but resolue vpon it, couetousnesse hath deceiued vs. Neither doe I meane that they only are couetous, that immode∣rately disquiet themselues with continuall cares for getting of treasures and the superfluities of abundance. For it is sure that couetousnesse may be in vs in a high degree, though our cares be but about things that are necessarie, as about the things we must eat or put on. As the comparing of the 15, verse of Luk. 12. with v. 21.22. wil shew. Now the care for necessaries, is not simply for∣bidden,

because we are bound to vse the meanes with diligence and careful∣nesse: but the care that is a signe of couetousnesse, may be discerned by the very tearmes the Euangelist Saint Luke vseth to describe it by. For in the 22 verse, our sauiour saith, take no thought for your life, &c. and by taking thought he notes a perplexed inward sorrowfull and fearefull care about life and the things thereof. And verse 26. he saith, why take ye thought for the raiment? as if he would haue vs note that it is a property of couetous cares, to be deepely drowned in perplexity, euen about trifles, and small matters: and surely we may obserue worldly minded people, and one would wonder to see how they vexe and disquiet themselues▪ about euery meane occasion, especiall if there be the least colour of any profit or losse towards. Againe, our Sauiour vpbrai∣deth those that are caried with those cares, that they haue but a little faith: whereby he shewes that then our cares are faulty and arise from the infection of couetousnesse, when they are raised by vnbeliefe and mistrustfulnesse of Gods prouidence, or promise. Lastly in the 29. verse, our Sauiour saith thus, Therefore aske not what ye shall eate or what ye shall drinke, neither stand in doubt, or as you may see it rendred in the margent, neither make discourses in the aire: and by these last words he notes another property of a couetous person, and that is when he hath his head tossed with cares or feares, either about the compassing of his profits or preuenting of losses, &c. he is so full of words and manie questions, what he shall doe, and how he shall auoide such and such a losse, that he hath neuer done either moning himselfe, or consulting to no purpose, in things that either cannot be done, or not otherwise, &c. Or it may note this endlesse framing of proiects for the compassing of his desires. Thus of the signes. Yet notwithstanding these signes, I must needs confesse that co∣uetousnesse it not easily discerned, both because it is an inward distrust in the spirit of a man, and also because their comes to this vice vsually fained wordsr, to hide it from the view of others, or subtile thoughts and euasions to blindfold the conscience within, and besides it is the nature of this sinne quickly to dar∣ken the discerning of the mind, and therefore I thinke couetousnesse in the most, may be well called coloured couetousnesse s it is so on both sides masked.

The vse of all should be to teach vs, as the author to the Hebrewes saith, to haue our conuersation without couetousnesse, and to be content with the things we haue, resting stedfastly vpon the promise of God, I will not faile thee nor forsake theet. And to this end we should pray as Dauid did, that God would incline our hearts to his testimonies and not to couetousnesseu. Preseruatiue or remedies against cu∣uetousnesse.

Qu. But what are the best remedies or preseruatiues against couetousnesse. Ans. There are these things among the rest that are of great vse to preserue vs from couetousnesse, or to weaken the power of it.

The first is that which I mentioned before, viz. praier to God daily that he would incline our hearts to his testimonies, that so we might haue our minds drawne away from the cares of couetousnesse. [unspec 1]

The second is meditation. And there are diuerse things which being seriou∣slie [unspec 2] thought of, may preuaile against the perplexed cares of couetousnesse. As first example, and that either of godly men, and the holiest wor∣thies of the Lord, that in all ages, haue willingly confessed themselues to bee strangers and pilgrims, looking for a city in another country, hauing a foundation whose builder and maker is Godx, or else of wicked men. For it is so base a vice that it should be found in none but Gentilesy, that know neither Gods pro∣mise nor prouidence: and sure it is found in none but vngodly men, that are strangers from the couenants of promise. Secondly, the nature of man. For consider, the soule of man is a celestiall thing and diuine, and hath nothing from the earth. And the body of man is erected, with a face towards heauen and the whole earth is vnder mans feet, and hath its name from treading vpon it; to

note that man should walke on it with his feet, not dote on it with his heart. Thirdly the nature of couetousnesse: it will neuer be satisfied, and how should it? for the desire of the couetous is not naturall, but against nature. Naturall desires are finite, but vnnaturall desires find no end. And therefore cannot be filled with the finite things of the world. Besides earthly things are vaine and empty. Now the vessell that is only full of wind is empty still for all that. So is the mind of the couetous. His heart will be no more filled or satisfied with gold then his body with wind. Hereupon it is that a couetous man is alwaies poore, and hath not what he hath. But hath his wealth as the prisoner hath his fetters, viz. to inthrall him. Fourthly, the nature promise and prouidence of God. He is a heauenly father, is he a father? why then do we doubt of his wil∣lingnesse to helpe vs? and is he a heauenly father? why then doe we question his all sufficiency to prouide what we need? besides hath he giuen vs life and and will he not giue vs food to preserue life? doth he daily prouide for thou∣sand thousands of foules, that are base creatures? and will he not prouide for man, whom he created after his owne image, and made him Lord of all crea∣tures? doth he cloath the grasse of the field, which is to day and to morrow is cut downe, and will he not cloath man? oh the weaknesse of our faith. Besides is not the Lord engaged by promise, neuer to leaue vs nor forsake vs? Fiftly, the condition of the couetous. All his care cannot adde a cubit to his stature. And be∣sides the poore and the vsurer meet together, in many things. One God made them both. One sunne lights them both. One heauen couers them both, and one graue of earth shall hold them both. Sixtly, the gaine of godlinesse, it is bet••er thrist to couet after godlinesse. For it hath the promises of this life and the life to comea. And who can count the gaine of godlinesse? seeing God is the god∣ly mans portionb, and his exceeding great rewardc.

The third preseruatiue is the daily practise of piety. If we would seeke the kingdome of God first, both in the first part of our life, and in the first part of euery day of our life, as well in our houses as in Gods house, these religious du∣ties constantly performed, would be a great and continuall helpe against worldly cares: they would cleanse our hearts of them, and daily prepare our hearts against them. But how can it be otherwise with a man then it is? they must neeeds liue and die the drudges of the world, seeing they haue no more care of holy duties at home or abroad, they liue like swine without all care of any thing, but rooting in the earth.

The fourth preseruatiue, is the due preparation for Christs second com∣ming. For when our sauiour Christ had dehorted men from the cares of this life, he adioines this exhortation: let your loines be girded about: and your lights burning, and ye your selues like vnto them that waite for their master, when he will re∣turne from the wedding, that when he commeth and knocketh they may open vnto him immediately: blessed are those seruants whom the Lord when he commeth shall find waking, &c. One great reason why couetous men doe so securely continue in the immoderate cares for this world, is because they do so little think of death and iudgement. Whereas on the other side Christians doe with some ease withdraw their hearts from the world, when they haue inured themselues to die daily by the constant remembrance of their latter end, and by holding fast the euidence of faith and hope, waiting when Christ will call for them.

The fift preseruatiue, is to shunne the meanes and occasions of couetousnes And to this end it is good not to conuerse much with couetous persons, or to get our selues liberty to conceiue the hope of any long prosperity, and rest in the world: and generally we should labour to obserue our owne hearts and other mens liues and what we find to be a meanes to kindle or inflame coue∣tous desires, that we should auoide and betimes set against it, or mortifie it.

And thus farre of couetousnesse, and thus also of the catalogue of sinnes from which he doth disswade. The reasons follow.

Ver. 6.

For the which things sake the wrath of God commeth on the the children of disobedience.

Ver. 7.

Wherein ye also walked once when he liued in them.

These words containe two reasons to enforce the exhortation in the for∣mer verse. Thone is taken from the euill effects of the former sinnes. ver. 6. The other is taken from their owne experience, while they liued in the estate of corruption ver. 7. in laying downe the reason from the effect, two things are to be noted. First, what sinne brings, viz. the wrath of God. Secondly, vp∣on whom, viz. vpon the children of disobedience. Before I come to intreat of the wrath of God a part, I consider of it as it stands in coherence with the former reason. For in these words we are assured that man liuing and continuing in filthinesse, and couetousnesse shall not escape Gods wrath. For they incurre both his hatred and his plagues, both which are signified by the word wrath. And if any aske what plagues filthy persons and couetous persons shall feele? I answer briefly and distinctly, that neither of them shall scape Gods wrath, as the Scriptures plentifully shew. The filthy person brings vpon himselfe Gods curse temporall, corporall, spirituall and eter∣nall: temporall, for whoredome and any kinde of vncleanenesse, brings vpon men many temporall plagues in their estate, the fire of Gods iudgements con∣suming many times their whole increase as hath beene shewed before. Corpo∣rall, for God many times meetes with the sinnes of the bodie, by iudgements vpon the body: so that many filthie persons after they haue consumed their flesh and their body, by loathsome diseases which follow this sinne, in the end, say with the foolish young man, Oh how haue I hated instruction, and despised corre∣ction d? now I am brought almost into all euill in the middest of the assembly. Spiri∣tuall, for vncleanenesse breeds in many a reprobate sence e and finall impeni∣tency. Many also for their filthinesse are pursued with secret and fearefull ter∣rours of conscience, and sometimes frensie, and desperate perturbations. Eternall, for the adulterer destroyes his owne soule, and is shut out of the Kingdome of Heauen. As hath beene also before declared.

Neither let the couetous person, thinke he shall speed any better. For God hates him wonderfully: and therefore the Prophet Ezechiel sayth, that the Lord smites his fists f at the couetous: which is a borrowed phrase to expresse most bitter and sharpe threatnings. Now least the people should obiect that those were but great words, the Lord would not do so, they would deale well enough with the Lord. He preuenteth it, and sayth, can thy heart endure or can thine hands be strong in the dayes that I shall haue to doe with them? I the Lord haue spoken it, and will doe it. Let couetous persons, without further enquiry assure themselues that couetousnesse is a maine cause of all the euils are vpon them or theirs, and besides they may be assertained, that all the seruice they doe to God is abhorred and meere lost labour: it were to no purpose if they would bring him incense from Sheba, and sweet calamus from a farre country: their burnt offe∣rings would not be pleasant, nor their sacrifices sweet vnto him g. Ob. But coue∣tous persons are of most men so well furnished, that there is not that means to bring them to any great hurt. Sol. The Prophet shewes that God can lay a stumbling blocke before them, and father and sonne together mayfall vpon it, and neighbour and friend may perish together h. The Lord means enough when men little thinke of it, to bring downe rebellious sinners. Ob. But we see co∣uetous persons and wealthy worldlings scape the best & longest of many o∣thers. Sol. The Prophet Amos sayth, the Lord hath sworne by the excellency of

Iacob, will neuer forget any of their workes. Though the Lord may deferre, yet certainely he will neuer forget: and therefore they are not a iot the better for scaping so long. But howsoeuer they might escape outward iudgements, yet they may be infallibly sure they haue sinned against their owne soules k, and that they shall know in the day of their death: their riches shall not then profit them, when the Lord taketh away their soule l, he that is a great oppressour shall not prolong his dayes m, for he that getteth riches and not by right shall leaue them in the midst of his dayes, and at his end shall be a foole n. How horrible then shall that voice be, Thou foole this night shall thy soule be taken from thee o? and thus far of these words as they concerne the coherence with the former words, now I consider them as they are in themselues. And first of the wrath of God.

Wrath of God] It is apparant that wrath in God, belongs to his Iustice. And Iustice may be considered as it flowes from God foure wayes. First, as he is a free Lord of all. And so his decrees are iust p. Secondly, as he is God of all: and so the common works of preseruing both good & bad, are iustq. Thirdly, as a father in Christ: & so by an excellency, he is the God of beleeuers: and thus he is iust, in performing his promises, & infusing his grace, and in bestowing the Iustice of his sonne. Fourthly, as Iudge of the world, and so his Iustice is not onely distributiue, but correctiue. And vnto this Iustice, doth wrath belong.

Anger in man, is a perturbation or passion in his heart: and therefore it hath troubled Diuines to conceiue how anger should be in the most pure hap∣pie and bountifull nature of God, And the rather seeing affections are not properly in God. Neither is their declaration full enough, that say it is giuen to God improperly and by anthropopathie: for I am of their opinion that thinke anger is properly in God. First, in such a manner as agrees to the nature of God that is in a manner to vs vnconceiueable. Secondly, in such a sence as is reuealed in Scripture.

The wrath of God in Scripture is taken, sometimes for his iust decree and purpose to reuenge r, sometimes for commination or threatning to punish. So some thinke it is to be taken in those words of the Prophet Hosea. I will not do according to the siercones of my wrath s that is according to my grieuous threat∣nings. Sometimes it is taken for the effects or punishments themselues, as in the Epistle to the Romans, is God vnrighteous which bringeth wrath? t it is well rendered, which punisheth.

The wrath of God is distinguished, by diuerse degrees, and so hath diuerse names: for there is wrath present, and wrath to come. Present wrath, is the an∣ger of God in this present life,n and is either impendent or powred out, wrath im∣pendent, is the anger of God hanging ouer mens heads, ready to bee manife∣sted in his iudgements: and so wrath hangs in the nature of God, and in the threatnings of his word, and in the possibilities of the creatures. Wrath powred ••••t is the iudgement of God fallen vpon men for their sinnes by which they prouoked God, and so there was great wrath vpon the people in the de∣struction of Ierusalem: and thus he reuealeth his wrath from Heauen vpon the vnrighteousnesse of men x. Wrath to come y is that fearefull misery to be decla∣red vpon the soule of the impenitent at his death and vpon soule and body at the day of iudgement, in the euerlasting perdition of both:

But that we may be yet more profitable touched with the meditation of this point, I propound sixe things concerning Gods wrath further to be con∣sidered. First, the fearefulnesse of it. Secondly, what it is that works or brings this wrath vpon vs. Thirdly, the signes to know Gods wrath. Fourthly, the meanes to pacifie it, Fistly, the signes of wrath pacified. And lastly, the vses of all.

For the first. The fearefulnesse and greatnesse of Gods wrath or anger for sinne, may appeare three wayes. First, by Scripture. Secondly, by similitude.

Thirdly, by example. That Gods anger for sinne is exceeding terrible and fearefull, I will shew by one place of Scripture onely, and that is the first of Nahum the Prophet: for he sayth, God is iealous, and the Lord reuengeth, the Lord reuengeth: where the repetition shewes the certainty of it, that God will be as sure to reuenge as euer the sinner was to sinne: but this is more confir∣med, when he sayth, he is the Lord of anger: as if he would impart that his an∣ger is his essence, as if he were all made of anger: and that he is the authour of all the iust anger that is in the world: and if the drops of anger in great men haue such terror in it, what is the maine Ocean of anger which is in God him∣selfe? and to assure vs yet further of the terrour of his wrath, he addeth, the Lord will take vengeance on his aduersaries, which signifieth that the Lord will account of impenitent sinners, as a man accounts of his worst enemies, and therefore the Lord will shew his displeasure to the vttermost of their deserts and his Iustice. And therefore if any doe obiect, that they see it otherwise for the plagues of wicked men are not so many nor so great as their sinnes, he an∣swereth that and sayth▪ that the Lord, reserueth wrath for his enemies: he hath not inflicted vpon them all they shall haue: there is the greatest part behinde: the full vials of his fury are not yet poured out. And if any should reply, that they haue obserued, that wicked men haue prospered long and scaped for a great while, without any punishments to speake of, The Prophet answereth that, and sayth that the Lord is slow to anger, that is hee is many times long be∣fore he manifests his great displeasure, but he is great in power, that is hee is of singular fiercenes and vnresistablenes, when he doth enter into Iudgement, he will not faile, nor be hindered, and if any would hope that God would change his minde, that also is preuented, the Prophet auouching it confidently, that he will not surely cleere the wicked. And this is the more certaine, because of the dreadfull meanes that the Lord hath to declare his anger. His way is in the whirlewinde and in the storme, and the cloudes are the dust of his feet, the meaning is, that God hath wayes to execute his Iudgement, wayes I say that are vnre∣sistable (for who can stay a whirlewinde) and terrible, like the storme, plagues falling thicke and threefold, like the drops of the tempest, and in the meanes the Lord can runne like a Giant, running feircely and raising the dust with his feet. And to this giue all the creatures witnesse. He rebuketh the sea and it drieth. Bashanis wasted and Carmell & the floure of Lebanon is wasted. The moun∣tains tremble before him and the hils melt, and the earth is burnt at his sight, yea the world and all that dwell therein. And therefore who can stand before his wrath? or who can abide the fiercenesse of his wrath? his wrath is powred out like fire and the rockes are broken by him.

The wrath of God (to shew the exquisite and intollerable, and remedilesse paine that wicked men feele when they beare it) is compared to a consuming fire, and to note the infinitenesse of it, God himselfe is sayd to be a consuming sire z. Moses also sayth that the fire that is kindled in Gods wrath, shall burne to the bottome of hell, and it were able to consume the earth with her in∣crease, and set on fire the foundation of the mountaines a

Thirdly who can thinke the anger of God, not to be infinitely terrible, that can but seriously consider these examples and presidents of it. First, Gods re∣probating, or foredamning of millions of men. Secondly, the sinne of Adam, pursued with such vnconceiueable iudgements vpon him and his name. Thirdly the drowning of the old world, the burning of Sodome, the opening of the earth to swallow vp the rebellious, the sea swallowing vp Pharoah and his hoast. Fourthly, the forlorne estate of the Gentiles, not looked after, for many hundred yeeres. Fiftly, the Iewes (somtimes the onely people to whom the Lord drew neere) now made a curse, and astonishment, and a hissing, throughout the earth. Sixtly, the torments which Christ himselfe endured,

when he was but surety fo•• sinners. Seuenthly, what are warres, famines, pe∣stilences, diseases, seditions, heresies, and the infinite molestations in the life of man, but so many euident proofes of wonderfull anger in God. Eightly, the testimonies of afflicted consciences bee liuely in this point. When but a drop of anger lights vpon the soule of man in this world, how vnable is he to sustain his spirit? what flouds of teares flow from his wounded heart? Lastly, the bur∣ning of the world and the flames of hell shall one day make full proofe of Gods anger. And thus of the first poynt.

For the second, wrath is wrought or brought vpon vs foure wayes. First, the Law workes wrath: for being transgressed, it breedes displeasure, pleads for iudgement, records sinne, and presents it in Gods sight. Secondly, Christ in the ministery of the word, applies wrath, or discouers Gods indignation: and so he is sayd to smite and slay the wicked b. Thirdly, the Magistrate is a re∣uenger in executing Gods wrath . Fourthly, wrath is brought vpon vs, by Gods army: the creatures are Gods warriours: they fight for the Lord against sinners: and are speedily and vnresistably armed when God is pleased to raise them.

Thirdly concerning the signes of Gods anger: wee must vnderstand, that Gods eternall anger towards other men in particular, cannot be knowen, nor his temporall anger by any ordinary way of certainty, except it be extraordi∣narily by reuelation as to the Prophets or Apostles. For by outward things we cannot know Gods loue or hatred to particular persons, onely Gods pub∣like anger to publike states may be knowen: and so may his priuate anger to our selues in speciall.

There are three signes to know Gods publike anger. 1. The prediction of his Ministers: as extraordinarily the Prophets from vision or reuelation did foretell the Iudgements to ensue: and ordinarily wrath may bee knowen by the comminations of faithfull Preachers: for when vpon obseruation of threatnings in the Law made to such sinnes as then abound, they doe with one consent in many places, with instance and confidence giue warning of plagues to ensue: it is time for the world to awaken: for the Lords secrets are with his seruants. And he will make good their righteous threatnings. Se∣condly, The signes in Heauen or earth or sea: prodigious sights, or signes in the sunne or moone or commets, or strange birthes, or the extraordinary ra∣ging of the seas and such like. Thirdly, publike plagues are both signes of wrath present, and withall they giue warning of greater wrath to come if we doe not repent. Such are famine, warre, pestilence, and other raging diseases, the death of great Princes, and the sudden and common death of the best men, these all foretell euill to come, as wee may know fire, so may wee know Gods anger: we know fire, either by the report of men worthy to bee credited, or by the smoake, or by the flame beginning to breake out. And so may discerne Gods wrath: either by the relation of his Ambassadours that are faithfull men, or by the smoake of prodigies or wonders in Heauen and earth. or else by the flame of Iudgements already begunne, and thus of the signes of Gods publike anger.

The signes of Gods anger to a particular man are such as these. Fist, if a man haue not the markes of a childe of God vpon him: for whom God loues and is not angry with, they are marked with peculiar graces as indelibly as they were marked in Ezechiel with the letter pau d. Secondly, if he finde him∣selfe directly vnder the threatnings of Gods word. Thirdly, if there bee no effectuall working of the spirit of grace in the vse of the meanes, it is a plaine signe of Gods anger, when a man heares the word powerfully preached, and reads and prayes, without all affection or life, and is so constantly. For if the Lord were pleased, he would shewe himselfe in the vse of the meanes

of communion with him. Fourthly, a man may gather something by his crosses: for if he finde a••sting in them that God fights against him in them, so as they peirce and vexe and disquiet his soule with perplexity, but especially, if he finde his heart also closed with hardnesse, so as hee doe not call when the Lord bindeth him, this is in ali likelihood, not onely a signe of wrath, but that the wrath encreaseth e this is the rod of indignation. Fiftly, if a man liue in some sinnes, they are manifest signes of wrath, as persecution f, whoredome g, ha∣tred of the brethren h, with holding the truth in vnrighteousnesse i, couetousnesse and vncleannesse k, and generally all sinnes contained in any of the catalogues, against which the Lord denounceth his Iudgements in seuerall Scriptures. Lastly, sometimes Gods anger is felt in the terrours and paine of the consci∣ence, the Lord making some men to feele the edge of his axe, and fighting a∣gainst them with his terrours. Now wheresoeuer these are felt by a soule that hath not beene truely humbled for sinne, they are assured pledges and begin∣nings of Gods wrath from Heauen.

Hitherto of the greatnesse, meanes, and signes of Gods anger. Now of the way to pacifie Gods anger when it is perceiued. Gods Publike anger is pacified and stayed: First, by the prayers and fastings of the righteous. And there∣fore it is the Prophet Ioels counsell, that if they would haue the Lord, repent him of the euill and returne and leaue a blessing behinde him, they must sancti∣fie a fast and call a solemne assembly l. Secondly, by the seuere execution of Iu∣stice by Magistrates, vpon notorious offendours, and thus Phinehas stayd the plague m. Thirdly, by the generall repentance of the people, and thus Gods anger towards Nineuie was pacified n. Fourthly, and especially, by the intercession of Christ intreating for a citie or nation. So was Ierusalem deli∣uered out of captiuity, as the Prophet Zacharie declares. Zach. 1.12.

Concerning the pacifying of Gods anger to particular persons, I will first consider what will not pacifie it, and then what will pacifie it. For the first, no multitude of gifts can deliuer thee o, and the most mighty helpes cannot cause the the Lord to withdraw his anger p, it will not auaile thee to come before the Lord with burnt offerings and with calues of a yeere old: The Lord will not be pleased with thousands of rammes or with ten thousand riuers of oyle. Nor will the sonne of thy body make an atonement from the sinnes of thy soule q, to cry Lord, Lord, at homer, or the Temple of the Lord, the Temple of the Lord s abroad, will not a whit a∣bate of his fierce anger, and as little will it auaile to build Churches, mend high wayes, erect tombes for dead Prophets, or the like workes of labour or cost.

Now for the affirmatiue, if we speake properly, nothing will quench Gods anger but the bloud of Christ. For hee is the propitiation for our sinne t. Yet in some respects, and as meanes the Lord doth appoint vnto vs, that we might be capable of reconciliation, these things are auailable. First, the duties of mortification, as confession of sinne, and iudging of our selues, and exami∣ning of our hearts and liues. If we acknowledge our sinnes he is faythfull and iust to forgiue vs our sinnes u, and if we iudge our selues the Lord will giue ouer iudging vs , if disobedient Israel will returne and know his iniquities, the Lord will not let his wrath fall vpon him x, godly sorrow also is verie auailable to quench wrath. If Ierusalem will wash her heart she shall be saued y, the Lord will heare the voyce of our weeping z. prayer also is of great vse and force, for the Lord is a God that heareth prayera, and the Prophet Zephanie sheweth that if the people can learne a language once, to call vpon the name of the Lord b in the sincerity of their hearts he will not poure vpon them that fierce wrath, which shall certeinely fall vpon all the families that call not vpon his name.

Secondly, faith in the bloud of Christ, procureth reconciliation and forgiue∣nesse of the sinnes that are past through the patience of God c, especially the worke of

faith, whereby a Christian perceiuing Gods anger, and encouraged with the support of Gods couenant and promise in Christ, doth in all tendernesse of heart, importune Gods free mercy, and wrestle and striue with importunity, casting himselfe vpon Christ for shelter, and seriously setting himselfe against euery iniquity, euen because there is hope.

Finally, we may discerne that God is pacified diuerse wayes. First, by in∣duction from the practise of the former rules: for if we doe what God requires, we may conclude and inferre, we shall receiue what God promiseth. Second∣ly, it may be perceiued by Gods presence in the meanes. If we finde our hearts vnloosed, and the passages of the meanes againe opened, that is a comforta∣table testimony that the Lord is returned. Thirdly, it may bee perceiued by the witnesse of the spirit of Adoption, speaking peace d to our consciences, and with vnutterable ioyes quie••ing and satisfying our hearts.

The vse followeth. And first the doctrine of Gods wrath may greatly hum∣ble and astonish impenitent sinners. Is the anger of the Lord kindled against thee? how long then wilt thou be without innocency? e be not a mocker least thy bonds encrease f art thou an vncleane person, a railer, a drunkard, an vsurer, a swea∣rer, a lier, a profaner of Gods Saboa••hes, a voluptuous epicure, a carnall world∣ling, or the like, be not deceiued, nor let any deceiue thee with vaine words, crying peace, peace, dawbing with vntempered morter, for assuredly, the wrath of God for these things commeth vpon the children of disobedience. And who knowes the power of his wrath? g Secondly seeing Gods wrath is so ex∣ceeding terrible and fierce, blessed are all they that are deliuered from it in Ie∣sus Christ. Wee should bee stirred vp to constant thankfulnesse, because the Lord hath forgiuen vs the punishment of our sinnes, so as now there is no condem∣nation to vs, being in Christ Iesus. Lastly, seeing the Lords anger is so dreadfull we should all learne to walke before him, in all vprightnesse and feare and trembling, fencing our selues with the breast-plate of faith and the helmet of hope, being in all things sober and watchfull, taking heed to our selues that we be not hardened through the deceitfulnesse of sinne. And thus of the wrath of God.

The second maine thing in this verse to be considered of, is the persons vp∣on whom it fals, viz. the children of disobedience] And by children of disobedi∣ence he meaneth generally wicked and vnregenerate men. Now wicked men are of two sorts. Some are cleerely out of the Church: and haue beene bran∣ded in seuerall ages with seuerall tearmes of distinction: as now the infidels, and before, all the vncircumcised Gentiles. Before the floud they were called sonnes of men. Now others are in the Church: and are children of God, by creation, generall vocation, and externall profession: but indeede are wic∣ked and prophane Esaus. The former sort, were disobedient men: and the later are disobedient children. And these disobient children in the Church are of two sorts. For some will not bee tied to liue in their fathers house: but that they may the more securly sinne and wallowe in all filthy abhominations, they shunne Gods house for the most part, and liue without any conscionable subiection to any ministery. Such was the prodigall sonne, and such are our common swearers, drunkards, and vncleane persons: nay they goe further, for they speake euill of their fathers house, and slander their owne mothers sons. Now the other sort, liue in their fathers, they come to heare, and receiue the sacraments, they are there at bed and bord, but yet they will doe what they list. They will not bee perswaded by the word, spirit, or seruants of God. And so they are children of vnperswadablenesse, they will not beleeue their fa∣thers threatnings or promises, and so they are children of incredulity: they will not conforme themselues to their fathers will and so are called children of disobedience.

Now the estate of both these sorts of disobedient children, is, that the feare∣full wrath of God is vpon them: no father can so plague and cast off a wicked sonne as they are sure to be plagued and cast off of God. As they are children of disobedience by their owne stubbornesse, so are they children of wrath by Gods iustice. And if they continue thus, they may proue children of perdition.

Qu. But how may the children of disobedience be knowen? Ans. We may gather signes either from the consideration of these words or from other scriptures. From these words two waies: first he is a child of disobedience, that is led and ruled, and hath all his thoughts and affections and his actions, as it were framed and begotten and nursed vp, by the corruption of his nature a∣rising from the disobedience of the first man, or by the temptations of sathan the Prince of all darknesse and disobedience. It is one thing to sinne by infirmity, to fall by occasion into a sinne, and another thing to be led and ruled, and to frame ones life and imploiment after the rules and proiects that are hatched by the flesh or sathan. To be a child to sinne, that is to be ruled and mastred and led by it, to be as it were at the command of lust and corruption, that is not in a child of God standing in vprightnesse. Secondly, the word here rendred disobedience, imports vnteachablenesse: such a disobedience as is wilfull: when a man sinnes and will sinne, and will not be perswaded either by Gods words or Gods spirit, or Gods people, that would aduise or admonish him. To be of an incurable or inteachable disposition, is a ranke signe of a child of disobe∣dience.

Further if we marke the coherence, in the second Chapter of the Epistle to the Ephesians, v. 2. compared with the first, we may easily discerne, that a child of disobedience is dead in trespasses and sinnes. His soule can he at rest, though he be guilty of neuer so many sinnes. Cast a mountaine on a dead man and he will not complaine or aile any thing: and sure it is a notable signe of a child of disobedience, to be guilty of a multitude of sinnes and yet to be sence∣lesse vnder them: to be able to goe from day to day and week to weeke, and month to month, and neuer to aile any thing, for any sound remorse he finds for his sinne. Especially when men are at that passe that the Prophet Ieremie complained of, that though God strike them yet they are not grieued: yea though the Lord consume them, they refuse to receiue correction, and make their faces harder then a rocke, refusing to returnei.

Qu. But may not the wrath of God come vpon his owne children. Is God neuer angry with his owne seruants? Ans. God may be angry with his owne people. For when the Prophet Dauid saith, his anger endureth but a moment k, he implies that God then will be angry. And in the 89. Psalme, though the Lord saith he will not take away his goodnesse and his mercie, yet if they keep not his law, he saith expresly, he will visit their transgression with the rod, and their ini∣quitie with stripes l. And thus he is angry with them sometimes for their co∣uetousnessem, sometimes for their carelesse worship, n sometimes for vnworthy receiuing, o sometimes for their losse of their first loue p, but generally euery grosse sinne angers God, by whomsoeuer it be committed. But yet there is great difference between Gods anger towards his owne children, and that wrath that commeth vpon the children of disobedience, and that principally in three things. First, wrath comming vpon the faithfull is not eternall, but temporary and in this life only. For they are deliuered from the wrath to comeq, for there is no condemnation to them that are in Christ Iesus, they are al∣ready past from death to life. But so are not wicked men. For God is so angry with them in this life, that his anger may continue for euer, and not be ex∣tinguished in their very death. And not only so, but Gods anger with his own children euen in this life is not for all their daies, but only a very short time of their life. For as Dauid saith, his anger endureth but a moment: weeping may en∣dure

for a night, but ioy commeth in the morningr. And in another place he saith he will not alwaies chide, neither wil he keepe his anger for euers. And the Lord wit∣nesseth by the Prophet Esay, that he forsaketh but for a small moment, he hideth his face in a little wrath, but he hath mercy with euerlasting kindnesset. When a child of God falleth he is sure he shall rise u▪ but it is not so with the vngodly. Secondly, as Gods wrath differs in the continuance, so it differs in the measure: it is milder towards his children, then it is towards the children of disobedience. Which appeares to be so two waies. For first Gods anger as it is manifested in outward iudgements vpon his owne people, is euer proportioned to their strength: he doth not consider what their sinne deserues, but what their spi∣rits are able to sustaine. He will not suffer them to be tempted aboue that which they are able, but will giue issue with the temptation that they may be able to beare it x. And the Prophet Esay sheweth that the Lord hath great care least by conten∣ding ouer long with his people, the spirit should faile, and the soule which he hath made y. And the Prophet Dauid shewes, that God deales not with his people after their sins nor rewards them after their iniquities. But as a father pittieth his children so the Lord pittieth them that feare him z. But now with the wicked it is much o∣therwise, For the Lord neuer askes what strength they haue to heare it, or how they will take it, but what sinne they haue committed, and how they haue de∣serued it. Besides the affections of Gods children are sweetned with many mercies: for though the Lord be angry for their sinne, yet if they will seeke God, and work righteousnesse, they may hold out to beare the crosse, for the Lord will meet them in the vse of the meanes, to the great ease and ioy of their hearts. Excellently speaketh the Prophet Dauid vnto the Lord acknowledging this point, when he said, Thou answerest them O Lord, our God thou wast a God that forgauest them, though thou tookest vengeance of their inuentionsa. And the Prophet Micah seemeth to say, that while Gods people sit in darknesse yet the Lord can be a light vnto themb. For their God will heare them. And herein also the Lord reserueth his mercies from the wicked. So as when they fall, they haue no assu∣rance of rising, nor is the Lord carefull to lighten their darknesse: I meane they haue no promise for it. For if the Lord shew them fauour, if they repent not, it will make them more vnexcusable, and their iudgement the heauier. Thirdly it differs in the end. For the end of Gods wrath on his owne seruants, is their good and saluation. They are iudged that they might not perish with the worldc. And they are whipped by the father of spirits that they may bring forth the quiet fruit of righteousnessed In a word Gods iudgements are as medicines to heale them. But on the other side wicked men are vessells of wrath, and all tends to the ••itting of them to destruction. The Lord comes not to them to trie, but to consume, not to better them, but for their wilfull impenitency, to declare his iustice vpon them. All these their differences are notably exprest by the prophet Esay, in his 27. and 28. Chapter. For he sheweth that the Lord is a carefull and wi••e husbandman, and the husbandman in nature hath this discretion, that he should not plow all day to sowe? so is it with the Lord, hee doth not continue still plowing with long furrowes vpon the backes of the righteous. When he hath plowed vp the fallow ground of their hearts, he will not still goe ouer them, to breake the clods that remaine: but hauing once made himselfe a furrow, he will sow and not plow. And for the second, the Prophet seriously expostulateth with such as should any way incline to think, that the wicked and the godly were smitten alike. Hath he smitten him (saith the Prophet) as he smote those that smote him f? as if he shold aske, hath the Lord plagued Israel, as he plagued those that were enemies vnto Israel? and then he shewes this difference: that when the Lord came to visit Israel, he contended with him, in measure, and smote him in his bunches: whereas when God smites at a wicked man, he smites at the root, and after many blowes he will continu∣ly

haue him downe. And for the least difference, the Prophet shewes fur∣ther, that by this shall the iniquity of Iacob be purged, and this is all fruit, to take away his sinneh: As if he would plainly affirme, that God meant so to cast Israel into the furnace, as nothing should be left, but the drosse, his purpose was therefore to afflict him that he might medicine him against his sinne. And thus of the sixt verse.

Verse 7.

In which ye also walked sometime when ye liued in them.

These words containe the second reason to inforce the mortification of vice, and it is taken from their owne experience: as if he would say, ye haue liued a long time in these corruptions & sinnes, & therefore it is sufficient that you haue spent the time past in these lusts of the Gentiles, it is high time now to abandon them: besides you should remember the misery you liued in by reason of sinne, and from thence learne to confirme your selues in a constant course of resisting and striuing against the occasions and beginnings of those sinnes.

From the coherence and the generall consideration of the whole verse di∣uerse things may be briefly noted. First, that the knowledge and meditation of a mans misery by nature is a good medicine to kill lust and couetousnesse: The Apostle like a wise physition, vseth here the counsell hereunto as a prin∣cipall part of his direction. For in that he puts them in mind of it, it shewes that they should mind it by themselues much more. For not only it will shew that these sinnes did then abound, but the very thought of such a wofull estate will beate downe & kill by degrees the vitious inclinations of nature vnto such sinnes. Secondly, in that the Colossians can beare it to be told of their sinnes past, it giues vs ocasion to take notice of this for a truth: that where a man hath soundly repented of any sinne, he can easily beare it, to be touched with the remembrance of it, and with lowlinesse doth endure the needfull discourse concerning i••. It is a notable testimony that a man hath not truly repented of sinne, when he is so impatient and vnquiet in the mention or remembrance of sinne. If a man haue a wounded arme, while it is vncured, the least touch of it, makes a man start and crie out: but when it is whole, you may gripe it hard and yet he aileth nothing at all. So is it with our consciences in matters of sinne. They are but in a miserable case that rage and fre•• and reuile when the sinnes they haue liued in are by publike doctrine disgraced, or threat∣ned. But may some one say, to what end doth the Apostle so often put them in mind of their sinfulnesse and misery past? I answer, he doth it for great rea∣sons. For the more men thinke of their misery by nature, the more it quick∣neth to a sence and admiration of Gods mercy that hath drawen them out of such a wretched estate. Besides it is a notable meanes to keepe a Christian humble, and to make him watchfull ouer a nature that by lamentable experi∣ence hath been so prone to sinne: and it serues to stir vp Christians to a more eager desire and diligence in vsing the meanes to aduantage them in know∣ledge and grace. Tis now time, to redeeme the time, that hath been so long lost. And it will make a child of God industrious in Gods work, seeing he hath spent so much time in the seruice of the diuell, the world and the flesh And further it helpes a man to some measure of patience and meeknesse and compassion, in dealing with the sinnes of other men, considering that he him∣selfe hath been vnwise, disobedient, seruing the lusts and diuerse pleasures, &c. And lastly (as was before noted) it serues to kill the daily lusts that may bud and sprout out after calling.

Now concerning the remembring of the sinnes of others, we must know the Apostle had a warrant by his calling and commission to rehearse the sins

of others. For Gods ministers are enioined to shew Gods people their sinnes. But a like liberty is not lawfull to euery priuate man. Priuate men may re∣member others of their estate past, if it may stir them vp to thankfulnesse, or if it may further them in humiliation for new offences, or they may ex∣hort one another, least any be deceiued by sinne, and so for preuention of cor∣ruptions vnto which they are by nature prone: or in some special cases to cleare Gods iustice against hard hearted sinners otherwise it is a vile and sinful course to be raking into the liues of others: but especially to be grating vpon the faults past of penitent sinners. Where God hath pardoned, what hath man to doe to impute? And thus of the coherence and generall consideration of the words.

This verse containes two specialties of their misery by nature. First, their continuance in sinne, in that he saith ye walked. Secondly, their delight in sinne, in that he saith ye liued in them, that is it was the life of your life.

In which] That is in which sinnes: and so it teacheth vs, that we should be more troubled for sinne then for crosses. For he doth not say, in which mise∣ries or iudgements but in which sinnes and corruptions. As any are more spi∣rituall, sinne is their greatest sorrow: and as any are more carnall they are more troubled with crosses.

Ye] A man can neuer be soundly and profitably humbled, till he mind his owne sinnes. The knowledge of sinne that is transient is dangerous, as we may see in the Pharisie. The more he knowes by the Publican, the prouder he is in himselfe, but the knowledge that is reflexed is profitable. And therefore the publican that troubled himselfe about his owne sinne, went home more iustified than the other. And therefore the Apostle here tells not of the misery of other men, but expresly guides them to the consideration of their owne misery. This should teach vs without shifting or delay to search and trie our owne waies, and to grow skilfull in recounting the euills of our owne liues. The true knowledge of our selues, is a great step in a holy life. Tis that the most of vs neuer attaine to. And yet it is of singular vse; it would make vs humble in our selues, compassionate towards others, easie to be admonished, tender hearted in Gods worship, more apt to godly sorrow, and of great ripenesse and dexte∣rity of knowledge in cases of conscience.

Also] Sinne is a poison that ouerflowes all sorts of men. This also takes in rich men and great men, and learned men, and old men, and the ciuiller sort of men. There is no estate calling or condition of men, nor sexe, or nation, but they haue been infected with this plague. It hath runne ouer the whole earth. And therefore it should humble rich men, and learned men, and all sorts of men. Looke not at thy wealth, or thy wit, or thy learning, or thy nobility, or thy fame amongst men, looke at thy filthy nature: thou hast now, or thou hast had the plague vpon thy soule: and as wise and learned and rich and ciuill and noble, as thou, haue died of this sicknesse, and are in hell

Walked] This word, notes not only inclination to sinne, but action: not only words but practise and in practise, not only a falling by infirmity, but continuance and progresse in sinne. To walke in sinne, is to proceed in sinne from one kind to another, and from one sinne to another, and to lie and dwell in sinne. And this is the wretched condition and thraldome of euery one by nature, thus hard is it to giue ouer sinne, and were it not for the great mercy of God, thus would all men continue.

Qu. But what should be the reason that men continue so long in sin, and are so loth to get out of this miserable path? Ans. The soule by nature is dead in sinnei. And all flesh is couered with a vaile of blindnessek. And sathan the Prince of darknesse, works effectually in the children of disobedience: besides the course and custome of the world, that lies in wickednessel, much hardens

and confirmes the sinner, and the minde and will of the flesh is stubborne. And withall euery wicked man is a great student. He deuiseth and imagineth and forecasteth how to find out waies, to set himself in a way that is not good. And many times God in his fearefull iudgement, deliuers many a man vp to a spirituall lethargie and slumber, and reprobate mind, that hearing he may heare, and not vnderstand, and seeing he may see and not perceiue, hauing his hart false, and his eares dull, and his eies closed vp, least he should be conuerted and hum∣bledm.

The vse may be to teach vs to enlarge our hearts in the sence of Gods good∣nesse that hath deliuered vs from an estate that was in it selfe so fearefull. Es∣pecially it may comfort vs against our infirmities: that howsoeuer we faile by occasion, yet by Gods mercy we do not walke in sinne. We proceed not from degree to degree, and from sinne to sinne: it is a happy time with a Christian, when he getteth victory ouer his sinnes, so as at least by degrees he gets downe the power of them. And on the other side they are in a wofull estate, that haue their corruptions growing vpon them both for power and number and con∣tinuance. O woe will be vnto them when the master shall come and find them so doing. And thus of the first specialty.

The second is, Ye liued in them.] That is ye set the delight of your hearts vpon them. Sinne was the life of your liues. None many times more liuely and in greater iollity, then such as are in greatest danger of Gods wrath: and so cursedly vile is mans euill disposition, that as many men are the more sinfull they are the more secure, and full of caruall liuelinesse. Who more frollicke, then our drunkard swaggerers, swearers, abhominable filthy person? (yea, they carie themselues, as if they had found out a life of excellency and con∣tentment aboue all other men: and yet are buried in the ditches of monstrous wickednesse, and are descending swiftly to their owne place, hasting to the vengeance to come. Many times the holiest men are most pensiue, and the vilest men, most liuely.

Liued] There is a fourefold life of men. The life of nature, the life of corruption, the life of grace, and the life of glory. The first life Adam liued before his fall. The last, the blessed liue in heauen. The third the godly liue after their conuersion on earth, and the second, is the life of all the vnregene∣rate. Sin is aliue. It hath a liuing being in the vnconuerted sinner. It is a mon∣ster ingendred in the heart of man, by coniunction with sathan; seating his seuerall limbs in the seuerall faculties of the soule. Now it will not be amisse to consider how we may know when this monster is aliue and when he is dead. Sinne may be knowen to be aliue, first by the flaming desires of the heart and thoughts of the mind, inordinately bent vpon things forbidden. Secondly, by the command and authority it holds ouer all the faculties and powers of the soule▪ and body, vsing them as seruants and executioners of the lusts of the flesh. Thirdly, by the contentment men place in knowen euills. Fourthly, by customary practise. And lastly, if this monster by the deceitfull working of Sathan should liue still for a time, (as many times it doth euen in the worst men) yet there is a way to trie whether it be a liue or no. For bring it to the law, and it will presently reuiue. If it be pricked and pearced with the terrors and reproofes of a sound application, it will shew it selfe, by vnquietnesse, and vnruly distempers. And on the other side it is certaine sinne is dead, if thy fla∣ming desires to euill, be quenched. Secondly, if the command ouer the facul∣ties of the soule, be ceased. Thirdly, if a man seeke and place his chiefe con∣tentment in spirituall things. Fourthly, if the customarie practise of euill be broken of and dissolued, and lastly if the hart will abide the searching and sound application of the law.

In them] So wretchedly is the vnregenerate heart of man composed, that he

doth not only liue and sinne, but he liues in sinne, and with sinne, and by sinne too. He liues in sinne, because he is drowned vnder the power and guilt of sinne. He liues, with sinne because he is not a guest only, but a soiourner also with his sinne. Sinne keepes the house and the ••inne is at bed and boord there. And he liues by sinne to, for most sinners cannot contriue how to liue without them. The letcher cannot liue without his mistris, & the vsurer cannot liue without his gaine, and so of the rest. All these are wofull circumstances of euill, and doe maruellously decipher out a soule that feeles not the life of Iesus Christ in him, and they impart also a further misery. It is easie to commit sinne, but it is not easie to be rid of sinne, a man may also quickly forget his sinne, but he shall not so quickely forgoe his sinne, for howsoeuer by Gods singular pati∣ence, he liues, for all his sinne, yet by the singular wretchednesse of his condi∣tion, all his sinnes, will liue with him, they are not transient, but so long as he liues, his sinne will liue with him, yea it will goe with him too when hee dies, if it be not preuented with speedy repentance.

The vse also of all this may be to teach conuerted Christians, that are deli∣uered from this wofull misery, to walke as children of the light: hauing their fruit in all goodnesse and righteousnesse and truth: hauing no further fellowship with the vnfruitfull workes of darkenesse, seeing all is now made manifest by the light: n yea they should striue to expresse as much life of contentment in the works of new life and light, as before they euer felt in the pathes of sinne and darkenesse, and if wicked men walke on with such vnwearied resolutions and endeauours in such a dangerous estate, how should Christians bee stird to all possible con∣stancy in weldoing, seeing they are sure that all that walke vprightly walke safely. Thus of the seuenth verse.

Ver. 8.

But now put ye away euen all these things, anger, wrath, malice, cursed spea∣king, filthy speaking out of your mouth.

Hitherto of the mortification of vices especially against a mans selfe. Now fol∣lowes the mortification of Iniuries. And therein I consider, first the exhorta∣tion it selfe in the eighth verse and a part of the ninth. Secondly, the rea∣sons ver. 9.10.11. in the exhortation I consider: first the charge, put away e∣uen all these things, secondly the catalogue of iniuries, to be put away and mor∣tified, anger, wrath, malice &c.

From the coherence, in that the Apostle fastens this branch of the exhorta∣tion vpon the remembrance of their misery in the former verse, it shewes, that the meditation of our misery is as good to kill or beat downe the power of rage and strong passions and distempers as it hath beene shewed to bee good to kill lust and couetousnesse. When you see men or women of heedy passi∣ons and violent affections, fall into affliction of conscience, then imagine they will hurle off their natures, and grow more calme and me••ke, but till then sel∣dome doe any mend, or not for any long time.

Now] That is in the time of grace: and so it giues vs occasion to consider that grace yeelds no liberty to sinne. Now that thou hast receiued the true grace of God, there is no time left, for passion, fretting, cursed speaking, or filthy speaking or lying or any such iniurious euills. Grace enioines vs to take leaue of our old affections and our owne peruerse courses. Many such things as before thy conuersion might in some respects beene more borne withall, must now be left: for the conuerted Christian must liue circumspectly, & pre∣cisely, watching in all things, and walking wisely both at home and abroad, he must part with his old humours and peruerse qualities, and therefore their condemnation sleepeth not, that turne the grace of God into wantonnesse.

Put away] Sinne is not truely repented of till it be put away. Now sinne is

put away two wayes. First, by Iustification, and so God puts away our sinnes for when God pardoneth iniquity, he casteth it away and neuer sees it or re∣members it more o. Secondly, by sanctification, and so we must put away our sinnes. We must put away or pull downe sinne as the rebell puts downe his weapons, when he seekes the seruice of his Prince, or we must deale with our sinnes as God deales with the mighty, that is we must put them downe from their seats: if we cannot destroy them from liuing, yet we may disturbe them sitting, or raigning, or resting in vs, or we must put them away as the wronged husband doth his filthy wife. We must diuorce our sinnes that by couenant they should neuer be ours more. We will neuer loue them, and let them sleep in our bosome, and dwell with vs, and be familiar with our natures, as they haue beene. Now we put away sinne three wayes; First by confessing them to God. Secondly, by godly sorrow, washing the stain and filth of them from off our hearts. Thirdly, by renouncing and forsaking the practise of them, all are here intended, but the last principally, and this we must know will not be done with ease, if it be truely and soundly done. The Prophet Micah meanes some∣thing when he sayth of the Lord, he will subdue our iniquities; and then after sayth, he will cast them away into the depthes of the sea p.Must God subdue if he cast away: then man must bee sure of it, that hee must labour seriously the subduing of h••s sinne before hee can haue any comfort or successe in put∣ting them away. Sinnes are like an army of rebels, that will not be vanquished without some adoe.

All these things] In the originall it may be read, all things: it is true that God many times puts his seruants to it, euen to deny and put away all things, they must deny themselues q, and their credits, yea and their liues too r if need bee, they must deny the world, and their profits and pleasures s. Yea they must denie and forsake, and (which is more) rather then leaue Christ and the since∣rity of the Gospell, they must hate father and mother, wife and children, and brethren and sisters, or else they cannot be Christs disciples. But I restrain the sence as it is heerevnto sinnes onely. And so it notes that euery man that will truely repent, must resolue to part with all sins aswell as one: hee must desire and endeauour to hate and put away euery sinne, aswell the sinnes haue been named as the sinnes are to be named. As we would haue God to receiue vs gra∣ciously, and take away all iniquity t aswell as one, so wee must resolue sincerely to put away euery sinne aswell as one. If the Lord should leaue one sinne vnfor∣giuen, it might be enough to condemne vs, and so if wee leaue but one sinne, that we haue no desire nor will to repent of, that one sinne would plead against vs, that we had not truly repented of the rest. If we marke the true catalogue of sinnes, which heere followeth, it shewes that wee must forsake all sorts of sinnes aswell as one. For we must forsake and put away inward sinnes aswell as outward, for he sayth put away anger and wrath: wee must put away lesser sinnes aswell as greater, for he saith put away filthie speaking, aswell as before he had sayd mortifie fornication and vncleannesse. Now that we may be en∣couraged to this sincerity in forsaking all sinne aswell as one, wee may consi∣der diuerse motiues. First, Christ suffered, for all sinnes aswell as one: and therefore we should arme our selues with the same minde, in suffering in our flesh to cease from sinne u indefinitely, that is from all sinne. Secondly, we should haue God grant all our requests and not leaue one out. Nay we haue a promise that we shall obtaine whatsoeuer we aske in Christs name , and therefore it is reason, when God cals for the repentance of all our sinnes, we should doe it, and not leaue one out. Thirdly, Christ is all in all things, and ••illeth all in all things, x and there¦fore it is as easie for thee if thy heart bee right to receiue and procure from Christ, vertue and strength against euery sinne as well as against any sinne. 4. This is all fruit y, euen the taking away of euery sinne, what pleasure or profit

soeuer they might bring to vs. When God lookes for signes and markes of truth and vprightnesse, this fruit of true desire to repent, is all finite: it is won∣derfully liked of God, and if he may finde this heart and desire in vs, hee ac∣counts it in steede of all other things. 5. Christians are made partakers of euerie heauenly gift, euen euery spirituall blessing in heauenly things z. Men as they would put on euery grace, so they must put of euery sinne. Lastly, God will shew vs all his good a, he will with-hold from vs nothing that may be good for vs b, euen till he giue vs proofe of his glorie in euerie diuine attribute. And why then should not we by serious and sound confession striue euen to shew him all our euill, that we might obtaine pardon for them and strength against them? but if none of these reasons may perswade with vs to be vpright and sincere, then let vs know, that though we fauour and hide and extenuate our sinnes, yet the time will come when all shall bee naked and manifest before God, euen all the sinnes that are found vpon vs. And therefore it were better to confesse them now, that God might not charge them vpon vs then, and to forsake them now, that being washed from them by repentance, and iustified from them by the spirit of the Lord Iesus, we may then be accepted as if wee had neuer committed them. Q. But can a Christian put away all his sinnes in this life. Answ. He may, and I will shew you how by a distribution. 1. Vn∣willing defects, as belonging to originall sinnes are pardoned the first moment of conuersion. 2. Sinnes of ignorance are remoued by generall repentance, and by the daily sacrifice. 3. Sinnes not loued, nor rooted are done away, by an absolute forsaking of them. He that will continue any longer in sinnes that bring him no profit nor pleasure, and such euils as he hath power to leaue if he will, if these be not giuen absolutely ouer it is to no purpose for a man to talke of repentance. 4. Particular sinnes that a man hath greatly loued, they are put away by serious and distinct labour in praier, and sencible sorrow and griefe of heart for them. For lesse then this will not suffice for particular beloued sinnes. Now lastly there will remaine certaine remnants of some sins, that haue rootes in our corrupted dispositions, euen after the first repentance. Now these are said in Gods acceptation to be put away, when a man prayes a∣gainst them and mournes ouer them, and daily iudgeth himselfe for them: and so they may be in his nature and yet be truly, though not perfitly put away. And thus of the generall charge. The catalogue followes. And the sinnes are either sinnes of the heart or sinnes of the tongue. The sinnes of the heart are anger wrath, malice. The sinnes of the tongue are, blaspheming or cursed speaking, filthy speaking and lying. First of the sinnes of the heart.

Anger wrath] I suppose these words expresse one and the same sinne: it may be the two words import two degrees of anger. For there is inward fretting, without wordes or signes: and there is open anger a signified passion, that discouers it selfe by outward shewes. both are iustly condemned.

Anger may be considered, 1. as indifferent. 2. As laudable. 3. As a vice. Anger is a naturall passion, and so in it selfe neither good nor euill, as it is a sence with dislike of iniurie. So Adam might haue conceiued anger against the serpent. The reason of the stoicks, that condemne anger as a naturall pas∣sion, for euill, because it is a perturbation, is without reason. For all perturba∣tion is not euil, but vniust perturbation only: for Christ was angrie and vexed, and grieuouslie troubled, as at the death of Lazarus: and yet he was without sinne.

Now for the second, anger may be considered as laudable and good: for that there is such an anger I will not stand vpon the distinction of the schoole∣men, that there is anger of zeale and anger of vice: the Scripture manifestly shewes there may be good anger. The Apostle saith, be angrie and sinne not c. And Salomon saith, Anger is better then laughter d, and the Euangelist saith

our Sauiour looked about vpon them angerly e, and Saint Mathew saith, he that is angrie with his brother, without a cause f, as if he would acknowledge a iust anger, when there was a iust cause of anger. Now this good anger, is a god∣ly passion of iust zeale, of iustice, conceiued against sinne in our selues or o∣thers, that desireth iust reuenge, to the sauing of the person, appeasing of Gods anger, or the promoting of the kingdome of Christ. I say, it is a godly passion. For there are two sorts of naturall passions. Some are so euill they can neuer be good, as enuie. Some are so naturall, as they may be either good or euill as they agree or disagree with the law of God, and such is anger. I say iust zeale, for I know that euerie zeale hath not alwaies either good cause or good effect. I adde against sinne, because it must not be our indignation at the person. And wee may bee angrie and vexed at our owne sinnes as Paul was g aswell as at the sinnes of others. And reuenge also is the end of anger: for so may a Christian be reuenged on himselfe as a fruite of godlie sorrow h, as also he may desire the iust reuenge of the magistrate vpon others, the end must be to saue the person, not to expresse our spleenes, and to appoint Gods anger, as Phineas did, and others of Gods seruants, and lastly to promote Christs kingdome, by sauing a soule from sinne i. But it is vicious anger is here ment.

Vicious anger, hath her degrees. For there is 1. the offence a griefe of the heart, it may be this is that the Apostle hath Ephes. 4.31. and is translated, bitternesse. 2. Inflamed anger, or the inward working of this bitternesse, or vexation, or offence or greife. 3. Outward rage, neither are all men of one fit in their anger. For some are quickly angrie and quickly appeased: some are slow to anger and slow from anger. Some are quickely inflamed, but slowly pacified. The best is, slowly to kindle and quickly to bee satisfied, but all are naught.

Now concerning vicious anger, I propound 2. things principally to be considered. 1. Reasons. 2. Remedies against it. Now for the first, There are diuers things might perswade a Christian to make conscience of the mor∣tification of anger and frowardnesse. 1. The commandement of God, which is expresse, be not hastie in thy spirit to be angrie, as Salomon recordeth it in the 7. of Ecclesiastes k, 2. The praises the Lord giues to men that can bridle their anger, and the disgraces the holy Ghost casts vpon impatient persons, As Prouerb. 14.29. He that is slow to wrath is of great vnderstanding: but he that is has••i•• of spirit exalteth folly. And againe, Prouerb. 19.11. It is the discreti∣on of a man to deferre his anger, it is his glorie to passe ouer a transgression. And a¦gaine Prouerb. 12.8. A man shall be commended according to his wisedome, but he that is of a peruerse heart shalbe despised. And in the place of Ecclesiastes before alleaged, he saith, Anger resteth in the bosome of fooles. 3. The nature of euill anger. What is anger, but the furie of the vncleane spirit, the madnesse of the soule, the vnrest of all the faculties, a very beast, within the heart of man, 4. The effects of anger, Which may be considered, either more generally or more particularly. And the particular euill effects are either internall or ex∣ternall. The internall effects are such as these. 1. It blindes the minde, the iust anger troubles the minde, but vniust anger blindes it. 2. It looseth the bowels of pittie, & mercie, especially from the persons. A man hath no affecti∣ons neither for duties of pietie nor of mercy. 3. It greiues the spirit of God l. 4. It lets in the Diuell into a mans heart m. The externall effects are these. 1. It will interrupt praier, as the Apostle Peter intimat••, if there be froward∣nesse through indiscretion or contempt in the familie, that will interrupt praier, and worke a negligence in Gods worship n. And therefore it is one thing the Apostle Paul expressely requires, wee should looke to concerning praier, namely, That men pray as without doubling, so without wrath o. 2. It is a

great hinderance to the profit of hearing, and therefore it is one of the Apostle Iames his rules, that if we would profit by the word, we should be slow to wrath p. 3. It doth notably shame a man, and discouer and blaze abroad his folly, for as Salomon obserueth, he that is of a hasty minde exalteth folly q: and in the 12. chapter and 16. verse, he saith, a foole in a day may be knowne by his anger. 4. An∣ger disables a man for societie: for it is Gods commandement, or aduise, that we should make no friendship with an angry man, nor goe with a furious man: and as for other reasons, least we learne his wayes, and receiue destruction to our owne soules r. And in generall, anger is the doore or gate of vice, and therefore Dauid in the 37. Psalme, saith, Cease from anger, leaue of wrath, fret not thy selfe also to do euills, as if he would imply, that to abound in anger, is to abound in sinne: and it cannot be, but a man must be guilty of much sinne, that liues in fretting and passion, and inward vnrest; and Salomon saith plainly, that a fu∣rious man aboundeth in transgressions t. besides anger brings Gods curse vpon a man, as it is in Iob, anger slayeth the foolishu, it bringeth many times great and sudden iudgments, and as Salomon obserues, a man of great wrath, shall suffer punishment, and if thou deliuer him, yet thou must doe it againe . Hence it is, that our Sauiour Christ, denounceth iudgment both temporall and eternall against vnaduised anger in the fifth of Mathew x. And this of the reasons.

The remedies against anger are of two sorts. I. there are remedies for an∣ger in our selues. II. there are remedies for anger in others.

There are diuers things are good to represse and subdue, and mortifie an∣ger in our selues. 1. from the coherence of these words with the former verse, it appeares, that the serious and frequent meditation of our miserie, is a good meanes to cut downe the power and vnrulinesse of our passions. 2. Sauing knowledge will make a man peaceable, gentle, easie to be intreatedy, and the true reason why there is so much passion many times in the heart, is, because their is so little knowledge in the head. for passion and folly are twins.

Thirdly, to preuent anger, or to restraine it, it is good to take heed of med∣ling with the strife that belongs not to vs. But carefully to mind and meddle with our owne businessea, especially we should take heed of medling with foolish and indiscreet persons, for he that contendeth with the foolish, whether he rage or laugh, there is no restb. Fourthly, we must not giue place to wrath ^c, nor let it haue a vent by sudden, and vnaduised words, or by suffering our affections to in∣crease in swelling and desire of reuenge: we should silence our passions, and re∣solue to suspect and restraine our words. Anger smothered will languish, but let out will flame vnto further mischiefe. Fiftly, we should diuert the course of our anger, and spend the heate of our affections vpon our owne sinnes, and it were good to get into our heads a catalogue of some of our chiefest corrup∣tions, that if we be suddainly tempted to anger, we might presently thinke of those sinnes, and spend our zeale vpon them. Sixtly, we should consider him that prouokes vs to anger. That he is the instrument of God to trie our pati∣ence: and that if he doe it wilfully it is a brand of his folly. Lastly, the medita∣tion of the passion of Christ is an excellent remedy to kill anger and to cru∣cifie it And thus of anger in ourselues.

Now the remedies for anger in others are such as these. First, silence. Vnto many natures, to answer againe is to put fewell to the fire. For anger is fire, and words are fuell. Secondly, if thy silence will be interpreted to be sullennesse, or contempt (for some thinke they are despised, if they be not answered) then the next remedy is a soft answer d. And thirdly, it seems that a gift in secret, is good to pacifie anger. For so Salomon thinkes Prou. 21.14. But fourthly, if this will not serue, then it is good to giue place to it e, I meane to goe away from the angry person, till his anger be ouer. But especially take heed that thou pro∣uoke not anger, for the forcing of wrath bringeth out strife as the churning of

milke bringeth forth butter, and the wringing of the nose bringeth forth bloud f.

The vse of all this may be to humble euery one of vs. We may lay our hands vpon our mouths, and repent of our foolishnesse, in our passions g. And we should for hereafter be carefull, in all companies, but especially in our fa∣milies to auoide the customary sinnes of passion. Peeuishnesse and this daily fretting and chasing, is a cause of much sinne and disorder, and a notable let of piety: and an extreame affliction to others that are troubled with it. It is better dwell in the corner of a house top then with a brawling woman in a wide house r. For a continuall dropping in a rainy day, and a contentious woman are alike s. Thus of anger and wrath. Malice followeth.

Malice] The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is diuersly taken. Somtimes for euill of punish∣ment, or griefe for crosses t. Sometimes for wickednesse in generall, or the euill habit opposed to vertue u. Sometimes for malice or hatred. And so it is taken, Rom. 1.29. 1. Cor. 5.8. and so it is to be taken here. And this malice is nothing else, but anger inueterate.

Malice hath diuerse degrees. For it begins in the base estimation and loathing of the heart : and then it proceeds to a desire, that plods and waites for euery opportunity of reuenge. And so it is grudge. Afterwards it becomes open, and shewes it selfe, by inflation, which is, when a man goes so as he thinkes his neighbour not worthy to be looked vpon. Secondly, by strife and contention, suits and brawles. Thirdly, by bitternesse and gaule, in censuring and iudging and lastly by wilfulnesse, and a resolution not to be intreated.

Againe, malice is varied by the persons in whom it is. There is publike malice and priuat malice: publike malice is in publike estates, and is shewed by factions and diuisions: priuate malice is varied by the obiects, for there is a malice in wicked men against Gods seruants. Thus they haue hated them that rebuke in the gate x: Thus all the members of Christ are hated of the world y: and this hatred of goodnesse is exceeding ill interpreted of the Lord, he accounts it as manslaughter z, and will accordingly iudge it a.

There is also domesticall malice between husband and wife, brethren and sisters, seruants and masters, &c. This domesticall grudge or malice is excee∣ding hatefull to God, and hurtfull to the familie: besides, it is desperate, for a brother offended is harder to winne then a strong castle b: and the Lord hates all that haue any hand in it; for he that soweth discord among brethren c, is one of the six things the Lord hates.

There is also malice abroad, between man and man in controuersing: and that kinde of malice is principally heere mentioned: now this kinde of malice is not alwaies open and professed, for he that hateth, as the Wiseman saith, ma∣ny times dissembleth with his lips and layeth vp deceit within him. there may be seauen abominations in his heart, though he speake faire d. and in another place, he saith, hatred may be hidden with lying lips e. but of what kinde soeuer it be, it is exceeding naught, and to be auoyded. Now concerning this sinne, I fur∣ther propound two things: first, reasons. 2. remedies against it, and then I will touch some vse of all.

And the first reason may be taken from the vile nature of it. It is a vice so transcendent, that it passeth other vices; it hath been vsually said, that to be an∣gry is humane, but to perseuere in anger (which is this malice) is deuilish: and therefore it is reckoned in the first of the Romanes, amongst the monstrous sinnes, which the monstrous Gentiles fell into: besides, to hate and be hatefull, is a dangerous signe of vnregeneracie f, euen that a man was neuer truly con∣uerted, for he that saith he is in the light and hateth his brother, is in darknesse euen till now g. Thirdly, it is worthy to be repented of and carefully shunned, euen for the ill effects of it, for it is like leauen h, it will sowre and spoyle whatsoeuer

praise-worthy qualities were in a man before: and it is a great lett both to the word and prayer; and thence it is that the Apostle Peter exhorts, that if wee would grow by the word in affection and practise, wee must then lay aside all malice and enuy i: and the Apostle Iames shewes in his 4^th chapter k, that ma∣ny desire and aske and haue not, and hee implies that (among other things) their warring, and fighting, and iangling contentions were the cause of it. But our Sauiour Christ is expresly plaine, that if mens stomacks be so big, they will not forgiue, the Lord will not forgiue them, though they be neuer so importunate l. and besides, men that in their passionate grudges▪ are so hasty to strife, are ma∣ny times brought to those straits in the end, that they know not what to doe, when they are put to shame by their aduersaries m. Further, Salomon obserues that men that thinke to hide their grudge and hatred, haue their wickednesse, many times, shewed before the whole congregation n: and they that dig pits in their spight for others, by the iust prouidence fall into the same themselues o. Few malitious persons prosper; he that by his malice is caried into contention, knowes not what hee doth, for he is as he that letteth out the water p: a whole floud of mischiefe may breake in vpon him, that he dreames not of, for he that hateth his brother, as Saint Iohn saith, walketh in darknesse, and knowes not whe∣ther he goeth, for the darknesse of malice hath blinded his eyes q. Finally, let such as will not be reconciled, nor agree with the aduersary quickly, feare that pri∣son, that is threatned by our Sauiour, euen the prison of hell, into the which, if they be cast, they shall not come out till they haue paid the vttermost farthing r. and on the other side, it is a singular praise to bee ready and forward to be re∣conciled, and lay aside malice and discord, and a crowne of reward shall bee giuen to such, as seeke peace and agreement: yea a double crowne, one, be∣cause hee will bee reconciled, and another, because hee seeks it, and asketh peace first.

The remedies against malice follow: and they are of two sorts. For malice is to be medicined in our owne hearts, or auoyded, or it is to be compounded, or preuented in others. Now to take order that malice might not infect vs, these rules are to be obserued. First, we must take heed of the causes of ma∣lice, and they are either within vs or without vs; within vs there is pride s, and impatience, and enuy, and in some nature a very lust to contend, a kinde of pe∣tulancie, and a very spirit of contradiction; now vnlesse we keepe out or sub∣due these, it cannot be, but grudge and malicious discords will transport vs. Againe, without vs, there is the tale-bearer and scorner, and the froward per∣son, and the busie-body, called the man of imaginations, all these must be shun••ned, and auoyded, if we would liue without malice or contention: for where no wood is, there the fire goeth out, and so where there is no tale-bearer strife ceaseth t. and the like may be said of contentious and froward persons, for as coles are to burning coles, so is a contentious man to kindle strife u. If a man finde himselfe apt to grudge or strife, it is his best way, to keep out of the way of froward persons, that may soone fire him. The like counsell must bee giuen concerning the scorner, for, saith the Wiseman, cast out the scorner and contention shall goe out : and it is sure, that he that would not be infected with hatred, his best way will bee to hate the busie-body. Now if this direction will not serue the turne, then in the second place, thou must mortifie thy rising malice, and confesse it with griefe vnto God, till by praier thou get some victory ouer it. Thirdly, much malice and grudge would be auoyded, if we did but obserue that coun∣sell, Leuit. 19.17. namely, that when wee did conceiue dislike of any thing in our brother, for which we did feare we should hate him, we should go to him, and reprooue him, rebuking him plainly for his sinne: many times a seasonable reproofe drawes out the poyson of beginning grudge and malice. Fourthly, it is good to meditate vpon the passion of Christ, and of his readinesse to for∣giue

euen vpon the crosse great wrongs, and worser enimies: wee should lay a necessitie vpon our selues, to bee aduised before we would admit contention, or the resolution to contend, for as Salomon saith, by pride commeth contention, but with the well-aduised is wisdome x, euen this wisdome to forbeare contention. Finally, in the fourth to the Ephesians the Apostle before he saith, Let all bit∣ternesse, and wrath, and malice, &c. bee put away, had said in the verse be∣fore, grieue not the holy spirit of God, whereby yee are sealed to the day of redemp∣tion y: as if he would import, that a man might bee induced to put away ma∣lice, and the rest of the vices there named, with great ease and readinesse, if he would obey the motions of the Spirit, and busie himselfe seriously about the assurance of his full and finall Redemption, daily thinking of the time when hee shall be rid of all wants, and sinnes, and wrongs too: if wee could oftner thinke of Gods iudgments, and the great day of reuenge and recompence, it would cause vs to haue lesse stomach, to bee our owne iudges and reuengers. And if the spirit of God might rule vs, our flesh would haue little heart to busie it selfe about the works of malice.

Now for malice in others, it must be considered either as it is to bee com∣pounded, or as it is to bee auoided; and for the compounding of it▪ obserue these rule•• First, if thou wilt not doe good for euill, (which yet is required a) yet be sure, thou render not euill for euill b. Secondly, if thy brother haue ought against thee, so as thou bee priuy to thy selfe that thou hast done him any wrong, or giuen him any cause so to conceiue, then goe thou and seeke recon∣ciliation, tender it and aske it of him. Thirdly, if the contention be yet se∣cret, follow Salomons counsell, say nothing of it to others, but debate thy cause with thy neighbour himselfe, and discouer not thy secret to another c: peace might soone be made with many men, if the discord were not made so publike. Now for auoiding of contention and malitious discords, there are diuers rules of great vse. I. Meddle not with the strife that belongs not to thee d. II. Contend not with fooles: thou shalt neuer haue done if thou meddle with foolish per∣sons, for whether they rage or laugh, there is no rest e. III. Let nothing be done through vaine-glory f. IV. Speake euill of no man g. V. Bee courteous and tender-hearted h. VI. Wrong no man, but follow that which is good both amongst your selues and towards all men i. Lastly, pray for a couering loue, for hatred stirreth vp strife, but loue couereth all sinne k.

The vse of all this, may be both for reproofe & for instruction. For reproofe of many men, that are fearefully soured with this leauen, they doe not onely let the Sunne goe downe vpon their wrath, but they let the Sunne goe his whole course, and can finde no time from the one end of the yeere vnto the other, to compound and lay aside their discords. Nay so hath malice seated it selfe in some dogged and spightfull natures, that it seemeth to proclaime, it will neuer loose possession, till the deuill the father of malice hath full possession both of soule and body. But let euery godly minde be perswaded to auoyd this mon∣strous sinne, yea let vs striue to auoide the very beginning of it, or if nature haue such corruption, that for the present we cannot get our hearts rid of all secret poyson of dislike, let vs be sure we be but children in malitiousnesse: it is a monstrous wickednesse to haue a head that is exercised to strife, and a heart that hath a kinde of sinfull dexteritie, in framing and plodding for malitious courses. And thus much of malice.

Cursed speaking] The word in the originall, is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, blasphemie. Now blasphemie or cursed speaking, it is a sinne either against pietie, or against righ∣teousnesse. As it is against pietie, it is blasphemie to reproch, or reason against the person or nature of God: or against the prouidence and works of God: or against the worship of God and the meanes thereof, and so it is cursed spea∣king and a kinde of blasphemie to repine at Gods works m: to reproch Gods

sabothes n, or messengers o, or his word. Also there is a cursed speakinge which is against righteousnesse in the second table, and thus it is cursed spea∣king. When Subiects curse the king p. When Masters threaten their ser∣uants q. When Parents prouoke their children r. When Husbands are bitter to their wiues s. When wiues braule and chide with their Husbandes t. When great men lord it ouer the poore u, and the like. Cursed speaking is either before the face, and so it is strife of words, or behinde the backe and so it is back∣biting or whispering . It is cursed speaking, to mocke and scorne, it is cursed speaking to iudge and censure, it is cursed speaking to slaunder and disgrace, it is cursed speaking to be euer complayning in all places. Finally it is cursed speaking when men speake euill of any man, and there is a speciall kinde of it in speaking euill of godly men, and this properly is blasphemie in the second table, for the Lord for the honor he beares to his people, is pleased to afford the name of blasphemie to their reproches, as importing, that he takes it as if he were reproched himselfe.

We should all of vs take heede of cursed speaking of what kinde soeuer, for it ariseth of ill causes, as enuie or malice, and it hath effects, for it is cer∣taine thou werest as good peirce others with a sworde as smite them with thy tongue. And therefore a bitter and cursed tongue is often compared in the Scripture, to the stinge of adders, and to a sword▪ yea a sharpe sword▪ to a ra∣zar, and to arrowes, and the like▪ besides the hurt ••t doth to thy selfe▪ for if thou bite and deuoure, take heede thou be not deuoured x. And it is just with God thou shouldest be iudged and censured that accus••omes thy sel•••• 〈◊〉〈◊〉 iudge and censure y. And though thou speake euill neuer so secretly, ye•• ••od doth ma∣ny times wonderfully discouer the shame of it before others, and if man would not iudge thee for thy euill tongue, yet it is certaine God will z. And it is ma∣ny times seene that men and women of distempered and spightfull tongues are made a very abhomination amongst mena▪ so as all men are wearie of them and shunne them. Lastly scornefull and cursed speaking proues a notable hin∣derance to the successe of the word b, and that these kinde of people might obserue when they come to heare they receiue not a blessing, and why? But because blessing is so farre from their lippes, as they loued cursing so it com∣meth to them.

The vse of all may be to exhort vs to put away far from vs a froward mouth and peruerse lippes c, and that nothing be done through strife, but rather that all things be done without murmuring or reasonings, or brawlings, or reuilings. And herein such as feare God, should striue to giue good example, seeing they are as lights in the middest of ••rooked and peruerse people. Q. But what are the remedies of cursed speak••ng. Answ. If we haue sinned through bitter∣nesse, we should obserue two rules. 1. Let thy owne words greiue thee d, that is, labour by praier and godly sorrow to beate downe the power of thy peruerse∣nesse, without defending, excusing or extenuating of thy frowardnesse. 2. Keepe thy heart with all diligence c, Looke to the first risings of thy passions. For bitternesse is first in the heart before it can come into the tongue. Now for preuenting of euill speaking in others, the only rule is to giue them no oc¦casion, either by words or iniurious and wicked life. Ob. But they will raile and reuile without a cause. Answ. Then obserue these rules. 1. Betake thy selfe to praier, so did Dauid f. 2. It is good oft-times to bee as a dumbe man that heareth not g. 3. Be sure thou be carefull thou wrong not the names of others, else though thou bee innocent in the thinges imputed, yet thou art iustly scourged with the like euill h. 4. The constantest and surest medicine for railing, is a holy continuance in godly conuersation: for though for the present it seeme not to profit the railer, yet in time to come it may i. I adde also Salomons rule, namely, with an angrie countenance to driue away a back∣biting

biting tongue. For that is many times the bellowes to kindle the fier of bitter∣nesse and fierce speaking.

Filthie speaking] This is another of the wretched vices of the tongue, to be with all care and conscience auoided by a Christian. And therefore▪ the Apostle in the fifth to the Ephesians also, aswell as here puts it into the Cata∣logue of euils he would most seriously diswade them from: and out of that Chapter, we may gather diuers reasons against it. 1. Wee are deare vnto God and therefore should follow him as deare children. Now of all thinges we neuer saw any colour of this in God. Angrie speaking indeede is some∣times for our capacitie giuen to God: but neuer filthie speaking, or any the least glimpse of it. 2. Our loue should bee as Christs was. Now his was to profit not to infect, and it was pleasing to God, not as hatred, as this filth of wordes must needes be. 3. It is a shame, and vncomelinesse, and dishonor to a Christian. 4. If any would obiect it is but a small matter, the Apostle would soone answere, men ought not to be deceiued with vaine words for it is sure that because of this and such like things commeth the wrath of God vpon the children of disobedience. 5. This is a froth of filthinesse that should onely be found in vnregenerate men that lie in darkenes, and it is a worke of darke∣nesse, to speake filthily aswell as to do filthily. 6. If wee be children of the light we should shew it by our fearefulnesse to speake or do any thing that were vnpleasing to God. And we should shew it by reproouing such filthinesse in others: for such filth if it be not reproued is not regarded, but a Christian reproofe will make manifest in some measure that it is not good nor agreeing to truth and righteousnes, and goodnesse. 7. Men are in some degree of a lethargie that vse this sinne. 8. A Christian ought to walke exactly, strictly, precisely or circumspectly, it is no more then he is bound to do, to make con∣science of the least filthy word aswell as of filthy actions, and therein to take notice of Gods will. And this of the second vice of the tongue.

Vers. 9.

Lie not one to another, seeing that yee haue put of the old man with his workes.

Lie not one to another] This is the last vice in the Catalogue, lying is giuen oftentimes to the dumbe creatures: and so Images lie, and teach lies, and so the wonders of Antichrist are lying wonders a. But it is most vsually and pro∣perly ascribed to man, and so he lies either in nature, or in worke, or in worde. In nature, and so the Prophet Dauid saith men of high degree are a lie b. In worke, and so men lie either through hipocrisie, or deceite. Hipocrisie is lying, whether it be in worship to God c, or carriage towardes men d. Deceit is lying, and therefore the bread of deceit is called bread of lying, Prouerb. 20.17. But most properly a lie is in word, and so there is a lie in doctrine when men teach falshood, or applie truthes to wrong persons or for wrong ends. The Diuell is a lying spirit in the mouth of many Teachers. Men lie also in false witnesse bearing, so do they in slaundering and flattering. But most strictly, lying is in the report of thinges vntrue in conuersing with men whether at home or abroade.

There are many reasons why a Christian should take heede of lying. First if we consider the cause of lying it is the Diuell, he is the father of lies e. Se∣condly if we consider the nature of a lie, it is most shamefull and hatefull: and therefore the liar denies his lie, because he is a shamed to be taken with it.

And our Swaggerers hold the lie so disgraceful that they will reuenge it ma∣ny times with blood. Riches cannot adde so much grace to a man as lying will bring him disgrace, and therefore Salomon saith: A poore man walking in his in∣tegrity, is better then a rich man which is a liar^f. And the Lord vseth to recken

lying with the most monstruous sinnes, to make vs the more to hate it: as we may see in the Catalogues of the Reuelation,g and in other places of Scripture. Thirdly on the contrarie to speake the truth is to shew righteousnesseh. A mouth without guile is a marke of Gods redeemed i, and the remnant of Israell, as in∣generall they will do no iniquitie, so in speciall they will not speake lies k. Fourthly in the Epistle to the Ephesians the Apostle reasons thus, Put away lying; speake e∣uery man truth to his neighbour for we are members one of an other l. It were most vnnaturall for the head to lie to the hand, or one member to be false to an o∣ther: so vnnaturall is it for Christians to lie one to an other. For they are (or professe to be) members one of an other. Fiftly, if we consider the effects or consequents of lying, for it makes vs abhominable to God, as they that do truly are Gods delight, so lying lippes are abhomination to the Lord m, and a liars tongue is one of the 7. abhominable thinges which Salomon reckoneth vp n. The law also is giuen to liars among the rest, as the Apostle to Timothie affirmes o. It is one of the sinnes that bringes vpon a mans soule and bodie, the forfeiture of the law. If lying be not restrained in time thou maiest get such a habit of lying that thou canst hardly tell any thing but thou wilt mixe some falshood with it, and that will both increase thy sinne and the guilt of it. Besides thou wilt loose thy credit, so that thou wilt hardly be beleeued if thou speake the truth. Sixthly, know that God will enter into iudgement with all liars p, sometimes by ordinarie iudgements, sometimes by extraordinary, as he did with Ananiah and Saphirahq. Now the holy Ghost saith: he that speaketh lies shall not escape r, but God will destroy them that speake leasings s, or if we could escape in this world, yet the lake that burneth with fire and brimstone is prepared for them that speake or loue lies.t

The Vse may be for reproofe and humiliation to such as finde themselues ouertaken with this sinne, especially if it raigne in them, but more especially they are in a cursed condition that seeke lies u, and teach their tongues to lie , neither let men please themselues that they can do it couertly. For liars are for the most part easily found out, there is among the rest. 3. signes of a liar and in one of the three he vsually discouers himselfe. 1. To vary incontinent∣ly x. 2. To hearken to a false tongue y. 3. To loue lies z. But let euery one that feareth God obey this counsell of the Apostle, to put lying in the Catalogue of sinnes he would daily watch against. And because by nature wee are all prone vnto this sinne, we should remember it euen in our praiers to God, that he would remoue far from vs vanitie and lies a. Before I passe from this vice, there are certaine questions to be answered, as first whether all lying be sinne or no. That this may be vnderstood men vse to deuide lies into three sortes. There is an ossicious, and a pernicious, and a iesting lie. All men condemne the pernicious lie, many excuse the lie in iest, and some commend the officious lie, but the truth is, all are naught. And therefore the Apostle saith, lie not at all, for he speaketh indefinitely. But it will bee obiected that the midwiues and Rahab and Micholl did lie, but it must be answered, that their zeale and pietie was to be praised, but the meanes they vsed was not to be imitated. If any ob∣iect that the Patriarches vsed lying, they must know that diuers speeches of theirs, which to some seeme to be lies, indeed were not. For Sarah was A∣brahams sister, and Iacob was Isacks first borne by diuine dispensation and prophetically, & so Paules speech about the high Priest may be excused, when he saith he knew not that he was the high Priest. For from the death of Christ the right of the Priesthood ceased. If it be further obiected that of two e∣uils the lesse is to be chosen. I answere, that, that rule is to be vnderstood of euils of inconuenience, not of euils of sinne. Now that it may further ap∣peare that it is not lawfull to lie, no though it were to saue others from great danger. These reasons may be weied. First we may not doe euill that good may

come of it b. 2^ly Peter was rebuked for dissembling, though it were, as hee conceiued, to a good end, euen to auoyd offence and scandall c. 3^ly nay it is not lawfull to him, though it were to defend Gods cause, or to preuent his dishonour: therefore Iob saith earnestly and in great heat, will ye speake wick∣edly for God, and talke deceitfully for him, will yee accept his person d &c. 4^ly If wee might lye to saue others out of danger, then wee might lye to saue our selues also: for we are not more bound to care for the safetie of others, then our owne: but we may not lye to saue our selues, for then Peter had not sin∣ned by denying his Master, keeping his faith and his heart, seeing it was to saue his owne life. Lastly, we might as well commit fornication with the Moa∣bite; to draw them to our religion, or steale from rich men to giue to the poore, as to lye to profit.

Quest. But is it not lawfull to suppresse the truth sometimes?

Answ. Truth is either religious or politicall. For religious truth, being as∣ked of our faith, wee are ingenuously to professe it. Now politicall truth is to be considered, either as it is required in iudgment, or as it is to be vsed in cases out of iudgment. As for the truth before a Iudge, it may not bee concealed, when thou art called to answer the truth; but in priuate conuersing, wee are not alwaies bound to reueale all the truth: for the precept, Speake euery man the truth e, is an affirmatiue precept, and so doth not binde alwaies, and at all times, and in all places Besides charitie bindes vs to conceale and couer ma∣ny infirmities, and a wise man keeps in, some part till afterwards; and besides it is apparant, men are not bound to discouer their secret sinnes to all men. Samuel also is taught to conceale a part of the truth, when he went to anoint Dauid. And thus of the catologue of Iniuries.

Seeing you haue put off the old man with his workes.] In these words with the verses that follow to the 12^th is conteined three reasons to inforce the mortifi∣cation of iniuries.

• I. They are the works of the old man: and they haue by profession put off the old man, and so they should do his works.
• II. They are now in the state of grace, they are new men, and therefore haue new manners: they are by the meanes renued in knowledge, and therefore ought to grow in practise, euen in the mortification of what remaines of corruption, they are renewed after the image of Christ, and Christs image is the patterne of all holinesse, and they must therefore leaue those sinnes, because how like soeuer they bee to the humors and dispositions of the most men, yet they are not found in the Image of Christ.
• III. God is vnpartially righteous and iust: if men minde not mortifica∣tion, he cares not for them, though they were Iewes, circumcised, freemen▪ and contrariwise, if they do conscionably striue after the holinesse of Christ, and the mortification of sinnes, he will accept them, though they were Graecians, Scythians, bond, &c.

In these words is heedfully to be noted, the matter to bee auoyded: both the old man and his works. 2. the maner imployed in the metaphor (put off) with the time, haue, and the persons, yee.

The old man is by some taken to be their old condition of life in the time of Idolatry; by others, to be their custome and habit in sinne: but it is gene∣rally by the most taken to be the corruption of nature, and inborne prauitie, that vicious humor and ill disposition that naturally is in euery one of vs, it is the image of the first Adam in our hearts.

This corruption is here said to be, the man: because it is seated in euery part of man, and because it rules and frames a man, and because it liues in man, so as sinne onely seemes to be aliue and the man dead, and because God will take

notice of nothing in the sinner, but his sinne.

2 The old man. partly in respect of the first Adam, whose sinne is ours by propagation, and who is called ould, to distinguish him from the second Adam a: and partly in respect of our state of corruption, which in the renew∣ed estate we change so, that our condition after calling is said to be new, and our disposition before calling said to be old. This corruption may be said to be ould also by the effects, for in godly men it waxeth old and withereth more and more daily by the power of Christ in them: and in wicked men, it spends the strength and vigor and power of the faculties of the soule, and makes him more and more withered and deformed in Gods sight, and withall it hasten•• old age, and death vpon their bodies. also in some men, sinne may be said to be old in repect of continuance, this is most fearefull; age in any corruption is a most grieuous circumstance of aggrauation; it is best not to sinne at all, and the next, to get quickly out of it.

Thus of his nature: now of his workes. The works of the old man are in generall, workes of darknesse, of iniquitie, of the flesh, vaine, vnfruitfull, cor∣rupt, abhominable, deceiueable, shamefull, and tend to death. And now par∣ticularly, if we would know what he doth, and how he is imployed, we must vnderstand, that he giues lawes to the members against the law of God and the minde; that he frames obiections and lets against all holy duties; that he striues to br••ng the soule into bondage and captiuitie vnder imperious lusts; that he inflames the desires of the heart against the spirit: that he infects our vaine generation, and works both sinne and wrath for our posteritie; but more especially, his workes are either inward or outward: inwardly he workes A∣theisme, impatience, contempt, carnall considence, hypocrisie: he forges and frames continually, and multiplies euill thoughts: he works lusts of all sorts, he works anger, rage, malice, griefe, euill suspitions, and the like. Outwardly, he works all sorts of disorders, impieties, vnrighteousnesse, and intemperance. A catalogue of his outward works are set downe, in the Epistle to the Gala∣thian b. he is heere in the coherence, described to be couetous, filthy, wrath∣full, cursed and lying: and all these are well called his works, because he rests not in euill dispositions, but will burst out into action: besides, it is his trade ••o sinne, and they are well called his works, because they are properly a mans owne, for till a man repent, he hath nothing his owne but his sinne, and it is to be obserued, that his works indefinitely must be put away: as if the holy ghost would imply, that all his works were nought: for his best works are infected with the viciousnesse of his person, or else they are not warranted in the word, or they are not finished, or the end was not good, or the manner not good, or they were wrought too late, or being out of Christ, they were not presented by Christ vnto God, in whom only they can be accepted.

Thus of the matter to bee reformed, the manner followes. Put off] The faithfull are said to put of the old man six waies. 1 In signification, or sa∣cramentally, and so in baptisme. 2 In profession, or outward acknowledg∣ment: and so we professe to leaue off the practise of sin. 3^ly by Iustification, and so the guilt of sinne is put off. 4^ly by relation, and so in our head Christ Iesus he is euery way already perfitly put off. 5^ly by Hope, and so we beleeue he shall be wholy remooued at the last day. 6^ly by Sanctification, and so he is put off but in part, and inchoatiuely: the last way is heere principally ment.

Now in respect of Sanctification, the old man and his works are put away, first, in the word, for so Christians are said to be cleane by the word c, and to be sanctified by the word d. The word, first, begins the worke of reformation, it informes, renewes, chaseth away the affections and lusts of sinne, &c. and then secondly, the Christian at home puts him away by confession, and god∣ly sorrow, and the diuorce of daily practise of reformation▪ this is in effect

that which is signified in the other metaphor, of crucifying the old man e: for to crucifie him, is to lift him vp on the crosse of Christ, and to naile him with the application of Gods threatnings, which causeth the paines of godly sorrow.

Haue] Q. Can men put of the old man in this life. Ans. They may by inchoation not perfectly. Q. But when may wee haue the comfort of it, that the old man is put of and crucified in vs. Ans: When he is so subdued that he raignes not, for (to take the benefit of the word, crucified) to crucifie is not absolutely and outright to kill: and therefore it is said in the Creed, Christ was dead, after he had said, he was crucified, to note a further degree. Now then, (as I conceiue of it) sin is crucified, when wee make our natures smart for it, so repenting of our sinne, as we allow no sinne: for to crucifie a man, is to leaue no member free: prouided that we be sure, that the ould man be so pierced, that he will dye of it, though he be not presently dead.

Yee] The persons are indefinitely set downe, to note that it is a duty requi∣red of all sorts of men, to put of the old man, and this worke it is required of great men, of learned men, of wise men, of young men, in a word, of all men without exception. The vses follow.

And first we may here informe our selues concerning the necessitie of mor∣tification, there is in vs such corruption of nature, and such works of corrup∣tion, as if they be not mortified, they will certainly mortifie vs. Secondly, heere may be collected, matter of confutation, and that of Popish antiquitie: for euery man carries that about with him, that may prooue that a thing may be ancient and yet vile. Thirdly, how can the most of vs escape, but the re∣proofes of God, must needs fall vpon vs, for euery man lookes to the mending of his house, and his lands, and his apparell, &c. but who lookes to the men∣ding of his nature? euery man hath courage to put away an euill seruant, and ••n adulterous wife, but where are the people that will resolutely set vpon the diuorce of sinne? men may be deceiued, but the truth of God will remaine vnchangeable, if we haue not put of the old man with his deceiueable affecti∣ons and works, we haue not after all this hearing learned Christ as the truth is in him f: but when I speake of putting of, I meane not that sinne should be put of, as men put of their garments, with a purpose to put them on againe, after a certaine time.

Vers. 10.

And haue put on the new man, which is renewed in knowledge after the Image of him that created him.

In this verse is conteined the second reason to inforce mortification, taken from their new estate in grace. The reason in it selfe intreats of the new birth, and describes it, by shewing what it is, 1. in generall, it is the putting on of the new man. 2. in particular, it is the renewing of the minde with knowledge, and of the whole man, after the image of God and Christ.

The maine generall doctrine of the verse is, that all that are accepted of God in Iesus Christ, haue put on the new man, or are made new creatures. And for the further opening of this great point, I consider three things. First, the ne∣cessitie of the new birth. 2. what it hath in it. 3. the manner by which it is effected▪ and then I come to the vse.

For the first, those places of Scripture most euidently prooue it is of absolute necessitie. The Apost: to the Galat: saith, neither circumcision nor vncircumcision auaileth any thing, but a new creature a: & to the Eph: b he sheweth, that if we be taught as the truth is in Christ Iesus, then to put of the old man, and to put on the new, are as the maine principles of all sauing doctrine▪ and to the Corinthians he saith, If any man be in Christ Iesus, let him be a new creature c▪ and our Sauiour Christ in the 3. of Iohn is peremptory, except a man be borne againe, he can neuer enter into the kingdom of heauen d.

Now for the second. Whosoeuer is a new creature, or hath put on the new man, it is certaine he is new. 1. in his nature. 2. in his obedience. Hee is new in his nature, and that will appeare after sound tryall in fower things▪ for, first, he hath new gifts, as the gifts of knowledge e or discerning, the gift of prayer, or as the Prophet calls it, of supplications f, the gift of vprightnesse, or a spirit without guile g, yea the Apostle saith, they were not destitute of any hea∣uenly gift h. 2 Hee hath new delights, for he feeles the ioyes of the holy ghost i, and that in new things, in which he was neuer wont to delight be∣fore▪ as in the law of God k, in prayer, in the sacraments, &c. and also in new persons, for now all his delight is in the excellent ones l, that truly feare God, and no more in carnall persons: yea and in new times too, for he was neuer wont to reioyce in the time of affliction, but now he findes maruellous ioy euen in tribulation m. 3. Hee hath new sorrowes: also they are not now so much for losses, shame, sicknesse, or the like, as for sinne, or Gods spirituall iudgments, or the afflictions of Gods children. 4 He hath new desires also, as after pu∣ritie of nature n, pardon of sinne o, softnesse of heart p, the presence of God q, successe of the meanes, audience in prayer, and the comming of Christ r, and the saluation of Israel s, and the like.

And as he is new in his nature, so is hee new in his obedience also, and that if we respect either manner, or the matter, or the end: if we respect the manner, or the matter, or the end; if we respect the manner of his doing Gods worke, it is first with consecration of his soule and body to Gods seruice t. 2. It is with delight, he loues to be Gods seruant u. 3. It is in Christian simplicitie, and harmlesnesse, and godly purenesse, and strictnesse . Now secondly, if wee respect the matter of his obedience, he is exceedingly changed and renewed: for now he hath respect not to one or two commandements, but to all Gods commandements x, he would be sanctified throughout y, he labours for inward holinesse as well as outward z, and as he is altered in his seruice of God, so is he in his calling too: for he walkes more conscionably towards all men, and hath learned to practise his generall calling in his particular. And thirdly, for the ends of his obedience, his praise is not now of men but of God a, his desire is to approoue himselfe to God, without respect of the world, how men will take it, and he will constantly professe and practise, though it be against his ease, cre∣dit, pleasure or profit.

The third thing propounded, was the meanes of the new birth: and how∣soeuer the most men stand affected, yet the truth of God is certaine and vn∣changeable, the ordinarie outward meanes to conuert a soule to God, or make vs new creatures, is the word preached, we are borne againe by this immortall seed of the word, as the Apostle b Peter saith: and the Apostle Paulis peremp∣torie in the epistle to the Romanes, how can a man beleeue except it be by hearing of the word preached c: the inward meanes is the spirit of Christ: which in re∣spect of his working herein is called the spirit of reuelation d, of glory e, of loue, of power, and of a sound minde f.

The vses follow. And first all Gods seruants that haue felt the power of the word renewing them, may greatly reioyce in the mercies of God to them, and the rather if they further consider the priuiledge of their new estate; for art thou a new creature, then thou hast the benefit of a new couenant g, thou hast a new name vpon thee h, and a new spirit within thee i, to comfort thee k, to direct thee, to confirme thee, and to make intercession for thee: thou hast new ali∣ance, a new father, euen God the Father: and new kindred with all the Saints both Iewes and Gentiles o: a new Prince and minister p, euen Iesus Christ: new attendants, the very Angels of God p: new wages and new worke r: a new commandement, the rigor and curse of the Law being taken away: new food, euen Manna from heauen, the word of life: new signes and helps, to guide thee

in the way s. And when thou shalt die a new death, (not die as other men) and a new graue or tombe wherein no carnall man lay, thy graue being perfumed by the body of Christ: a new way to heauen t, and a new Mansion in heauen u, what shall I say, but conclude with the Apostle, if thou be a new creature thou shalt haue all things new . And therefore let all the holy seede, the blessed of the Lord sing new songes of praise to God.

Secondly the consideration of the doctrine of the new birth, may serue greatly for reproofe of the fearefull security of multitudes of people, that are sunke so deepe in rebellion that they cannot consider nor seriously minde their owne conuersion. They looke not vpwardes to behold the angrie coun∣tenance of God, nor to the times past to consider the millions of men that haue perished for want of the new birth, nor within them, to see the Image of God def••ced, and the Diuell intrenched in strong holds (for tentations) and the conscience: either awake, and then the fier of hell is within them, or a sleep, and then they are in danger euery moment when it will awake: nor doe they consider the time to come, or thinke of those last thinges, death, iudgement, and hell. Oh: the spirit of fornication that doth inchaunt men that they can∣not so much as minde to returne. Now if any prophane spirit should aske mee, where are any such men as I haue before described to be new creatures? I would answere him they are not to be found in Tauerns▪ Ale-houses, play-houses, cocke-pits, beare-baits or such like, but blessed be God there is a rem∣nant, a tenth, one of a City, and two of a tribe, that are such as the Lord doth describe and wilbe accepted of in Iesus Christ.

Renewed in knowledge] Knowledge is a chiefe part of the new grace of a Christian, without it the minde cannot be good x, it is a singular gift of God, to the elect, to reueale vnto them the misteries of the Kingdome y, it is the be∣ginning of eternall life on earth z, but wee must vnderstand that this know∣ledge here ment, is neither naturall, nor sensuall, nor ciuill, nor morall, nor historicall, nor a generall Theologicall knowledge, but a religious sauing know∣ledge, it is a knowledge by which a Christian sees in a mirrour, he standes and wonders: it is a knowledge that will transforme a man a, it is the experimentall knowledge of the virtue of Christs death and resurrection b, it is a knowledge will keepe a man from the euill way c, it is a knowledge will encounter euery thought and affection d that exalts it selfe against the obedience of Christ, it is a know∣ledge that is first pure, then peaceable, gentle, easie to be intreated, full of mercy and good fruites, without iudging and without hipocrisie e

The vse is, to teach vs, that as we would be assured we are new creatures, so we should labour to be possessed of sound knowledge, and to this end, 1. We must stand vp from the dead, and with-draw from wicked society, else Christ will neuer giue vs light f. 2. We must consecrate our selues to holy life and seeke the feare of God, for that is the beginning of this wisedomeg. 3. Wee must denie our carnall wisedome and become fooles that we may be wise h. 4. Wee must walke with the wise i. 5. We must begge of God a lowly and an hum∣ble heart, for with the lowly is knowledge k. Lastly we must studie the Scripture, and attend vpon daily hearing and reading, for they are the only fountaines of true knowledge and wisedome l.

Renewed] The knowledge of the faithfull in this life, euen after calling needes to be daily renewed. For sinne makes a breach both in the heart and minde. And Sathan plants daily temptations and obiects against the doctrin of God, against which the minde needes new stoore of prouision out of the word, for defence. And our affections are wonderfull apt to loose sence and feeling, and then there is no other way to recouer sence but by renewing con∣templation. And besides in asmuch as faith and repentance must be daily re∣newed, therefore also must examination of life, and meditation of Gods pro∣mise

and grace, be renewed also. Finally we know but in part and successiuely, and therefore ought continually to be growing and adding to the measure of the knowledge receiued.

This may serue, 1. for information. For here we may know the necessity of daily teaching, since we neede daily to be renewed in knowledge. 2. For great reproofe of that negligence is euery where to be found, in omission of hearing or reading the scripture, or vsing of other priuate helpes for know∣ledge. 3. For instruction, for it should teach vs to be constant in the vse of all the helpes God hath commanded or afforded vs. And wee should beare infirmities in others, since our owne knowledge is vnperfit. And wee should learne to be wise to sobrietie, and not thinke our selues able to iudge of euery doctrine or worke of God. The Lord hath laide a restraint vpon vs, and in this life we cannot attaine a full knowledge, and therefore we should represse the itching curiosity of our natures, thirsting after forbidden knowledge. Lastly we should resolue of the neede we haue to be admonished, instructed, directed, or rebuked, and therefore reioyce in it, if any will shew vs that mer∣cy to smite vs with rebukes, or guide vs in the way.

After the Image of him that created him.

Gods Image is in Christ, in the Angels, and in man, Christ is the Image of God in two respects, because he is the eternall sonne, begotten of his sub∣stance: and therefore called the character of his person or substance m, The Image of the inuisible God n, and so he hath most perfitly the nature of the fa∣ther in him. 2. Because he was manifested in the flesh, for in Christ, made visible by the flesh, the perfection and as it were the face of the father is now seene. And therefore our Sauiour saith, he that seeth mee hath seene the fa∣ther o, for the fulnesse of the godhead which was in the sonne being vnited and as it were imprinted on the flesh bodily p, he did resemble and as it were expresse h••s owne and his fathers nature after diuers manners, and by diuers workes or actions.

The Angels are Gods Image, and therefore called the sonnes of God be∣cause they resemble him, as they are spirituall, and incorporeall, and immor∣tall substances. And secondly as they are created holy, iust, and full of all wisedome and diuine perfections in their kinde.

Amongst the visible creatures man onely beares the Image of God. And so he doth, 1. By creation q. 2. By regeneration r. He was created in it. And then faling from God by sinne, he recouers the renewing of the Image of God, by grace and effectuall calling in Iesus Christ, that this may be more fully vnderstood, we must know that man is the Image of God, either consi∣dered more strictly as a superiour, or more generally as man. As a Superiour man is said to be Gods Image in Scripture two waies chiefly, 1. As a husband and so in the familie the Apostle calles him, the Image and glorie of God s. 2. As a Magistrate, and so Princes and Rulers are called gods t on earth, but neither of these are ment heere. For this Image of God heere mentioned, is that likenesse of God, which by the spirit of grace is wrought in euery one of the faithfull after their calling.

Howsoeuer the perfit vnderstanding of Gods Image, belongs to God him∣selfe and to the vision of heauen, yet in some measure we may conceiue of it, as it is reuealed in the word, and imprinted in the nature and obedience of man. Two things I principally propound to bee heere considered more di∣stinctly, 1. Wherein man is the Image of God. 2. The differences of the Image of God in man, either from that which is in Christ, and the Angels, or as it is to be considered in the seuerall estates of man, and then I come to the vse of all.

For the first, man is said to beare the similitude of God, or to haue in or

vpon him the Image of God in 5. respects. First in that in conceiuing of God man begets a kinde of Image in his minde. For whatsoeuer we thinke of, there ariseth in the minde some likenesse of it, now if wee conceiue of God amisse, then we commit horrible Idolatrie, and whatsoeuer seruice is done to the like∣nesse we so conceiue off is done to an Idoll. But now when Christians taught out of the word conceiue of God according to the descriptions of the word, that is not after the likenesse of any creature, but in a way of apprehending of God in the humane nature of Christ, or otherwise according to his nature or properties, in some true measure, this Idaea or forme of God, as I may so call it, in the minde of the faithfull is a kinde of the Image of God. For to conceiue a likenesse of God is not vnlawfull, but to conceiue him to be like any creature in heauen and earth that is prohibited and vnlawfull. Secondly Man is after the Image of God in his substance, and therefore we are well e∣nough said to be Gods ofspring u. Now man is Gods Image both in his soule and in his body. The soule is the Image of God, as it is spirituall and simple, and as it is inuisible, and as it is immortall, and as it is an vnderstanding essence hauing power to know all sort of things, and to will freely. And some thinke it is Gods Image as there is in it a purtraiture as it were of the Trinity, for as there is in God distinct persons and yet euery person hath the whole essence, so there is in the soule distinct faculties, and yet euery faculty hath in it the whole soule, yea is the whole soule. Now that the body also is Gods Image these reasons may prooue. 1. Man is said to be made after Gods Image in the first creation. Man I say, not the soule of Man onely. 2. Gods Image was in Christs body: for he saith, he that seeth mee seeth the father. Hee saith not he that seeth my soule, nor indeed could the soule be seene. 3. When the Lord prohibiteth the shedding of mans blood, he yeeldeth this reason, for in the Image of God made he man, now it is manifest the soule cannot be killed, therefore mans body is after Gods Image. Now that God hath any body, but in three respects. 1. As mans body is a little world, and so the example of the world which was in God from all eternitie, is as it were breifly and summa∣rily exprest by God in mans body. 2. There is none of our members almost, but they are attributed to God in Scripture, and so there is a double vse of our members, the one that they might serue the offices of the soule, and the other that they might be as it were certaine types or resemblances of some of the perfections of God. 3. Because the gifts of the minde do cause the body to shine as the candle doth the horne in the lanthorne.

Thirdly man is after Gods Image in the qualities of the soule: such as are wisedome, loue zeale, patience, meekenesse, and the rest: for in these he re∣sembleth in some manner those glorious and blessed attributes of God. 4. Man is after Gods Image, in respect of sanctity of actions, in that he is ho∣ly as he is holy, and in that he resembleth God in his workes, as in louing and hating where God loues and hates, and in knowing and approuing of things as God approues or knowes of them, it is plaine man resembles God in louing and shewing kindnesse to his enemies but generally by holinesse of cariage man doth resemble God, I meane in the creation did so, & by grace the faith∣full beginne to do so. Lastly man beares the Image of God in his soueraign∣ty of dominion, and that both ouer himselfe and as he is Gods vicegerent o∣uer the liuing creatures and the earth, and thus of the first point.

Now for the differences of Gods Image, first that Image of God in man and the Image of God in Christ differs in two things. 1. Christ was the sub∣stantiall Image of the father, as hee was God, and we are his Image but by si∣militude. 2. Christ as man by reason of the personall vnion is filled with al∣most infinite perfections aboue measure which are in no man else besides.

Againe it differs from the Image of God in Angels in three respects. 1. Be∣cause

they excell in nature, for they are wholy spirituall, and in action, they performe Gods will with greater glory and power. 2. They are free from all humane necessities euer since their creation. 3. They enioy the vision of glory in the presence of glory in heauen, in a manner peculiar to their place and natures.

Now for the differences of the image of God in man according to the diffe∣rent estates of man, we must know the image of God according to the three∣fold estate of man, is likewise threefold. 1. there is the image of nature, which Adam had. 2. the Image of grace, which the Saints now haue▪ and thirdly, the Image of glory, which the blessed haue in heauen.

The Image of God in Adam had distinct specialties, Adam was a perfect Diuine, and a perfect Philosopher, euen in an instant, he knew the nature of all things in the instant of his creation, which now is attained vnto with extreame labour, and singular weaknesse. 2. he had an immortall nature, free from infirmities, diseases, death. 3. he should haue propagated an immortall seed, after the image of God, whereas now grace will not be propagated. 4. his obedience was charged with the obseruation of the tree of life and of good and euill.

The image of grace hath these specialties; 1. faith. 2. godly sorrow. 3. the cohabitation of the flesh. 4. a feeblenesse and defect in the measure of grace. 5. a peculiar kinde of inhabitation of the spirit of Christ.

Lastly, the image of glory hath these differences; a freedom like the An∣gels from all terrene necessities. 2. an vtter abolishing of the sinfull flesh, and of the very naturall disposition to dye. 3. a full perfection of all graces. 4. a losse of faith and sorrow, and all the works of repentance. 5. a speciall vnutterable communion with God and good Angels in glory.

The consideration of this doctrine of gods image, should serue, to teach vs to loue and admire all that feare god, since the Lord hath graced them with this honor to be like god: tis a greater fauour, then if they had resembled the noblest Princes that euer were on earth, no all the carnall men on earth in all their glory, cannot reach to that absolutenesse of excellencie, that is in one of the poorest of gods seruants. 2. since the seat of this glorious resemblance of god is in the heart, it should teach vs especially to looke to our hearts, and keep them with all diligence x, euen to be conscionably carefull to see to it, what thoughts and affections are lodged there: the deuill desires no more aduan∣tage, then to haue liberty to erect in the heart, houlds for euill thoughts and sensuall desires. 3. If it should be our glory to be fashioned after the image of god, then it condemnes the abhominable securitie of the most men, that are so mindlesse of the repaire of the losse of this diuine gift, and in stead there∣of with so much care fashion themselues after this world y, or after the lusts of their owne and old Ignorance z, or after the wills and humors of men a 3. how are wee bound vnto god for this vnsearcheable loue, that is pleased to restore vnto vs this diuine gift through the gospell of Iesus Christ.

Thus in generall of gods image.

But before I passe from these words, there is further to be considered, first, the forme of speech, in that he saith not, his Image, but after his Image. 2. the efficient cause, noted in those words, of him that created him. For the first, we must vnderstand, that to say, man is the Image of God, and man is after the Image of God, is not all one: for man is said to be the Image of God, because hee is truely so: and he is said to be after his Image, because he is not perfectly so; Christ onely resembles God in full perfection.

Now for the efficient cause of Gods Image, he is described heere by a Peri∣phrasis, he that created him. Man was two wayes created; first in respect of being, and so God created him. 2. in respect of new being, and so Christ crea∣ted

him b; neither of these senses can be well excluded. And if the words be vnderstood of the first creation, then these things may be obserued; that A∣dam was not to be considered as a singular man, but as he susteined the person of all mankinde, else how could we be said to be created after Gods image; and as in him we receiued this image, so by him we lost it. 2. That the interest we haue now to creation, is not sufficient to saluation: and therefore they are grossely deceiued, that think God must needs saue them, because he made thē. 3. That the Lord would haue the doctrine of the worke of Creation to be re∣membred, and much thought vpon by conuerted Christians: and the rather because it serues for great vse in our regeneration▪ for it furthers both repen∣••ance and faith, and therefore in diuers places of Scripture, where the holy ghost intreats of doctrine, of repentance, and faith, the word Create is me∣taphorically vsed, to assure vs that God will performe his promise, though it were as hard a worke as to create all things at first. Thus he hath promised to create a cleane heart c, and to create the fruit of the lips to be peace d, and to create vpon euery place of Mount Sion, and vpon the assemblies thereof, a cloud and smoake by day, and the shining of a flaming fire by night, that vpon all the glory may be a de∣fence e, and to create light f, and deliuerance out of afflictions. Besides the doctrine of the creation, teacheth vs the feare of that dreadful maiestie, that was able to worke so wonderfully g, and it inforceth humilitie, by shewing that wee are made of the dust in respect of our bodies, and that our soules were giuen vs of God, with all the gifts we haue in our mindes: as also by giuing vs occasion to consider the image of God that we haue lost: and thus of creation as it is re∣ferred to God.

Secondly, it may be referred to Christ, and so be vnderstood of our rege∣neration, which is as it were a re-creation, or a new creation: and in this sense it shewes that we should conforme our selues to the likenesse of him that doth regenerate vs by his word and spirit. But may some one say, is there any dif∣ference betwixt the image of God in vs, and the image of Christ in vs? I an∣swer, that to be fashioned after the image of Christ, hath two things in it more then is properly in conformitie to Gods image, for wee must be like him in sufferings h. and secondly, in the impressions of the vertue of his death and resurrection i. And thus of the 10. verse.

Vers. 11.

Where is neither Graecian nor Iew, circumcision nor vncircumcision Barbarian, Scythian, bond, free, but Christ is all in all things.

This Verse may containe another reason to perswade to mortification and holy life. And the reason may be taken from the great respect God hath of true grace in Christ, and the little loue or care he hath for any thing else, a Barbarian, a Scythian, a bond-man, if he haue grace shall be accepted: wheras a Graecian, a Iew, a free-man, without grace, is without respect with God, Christ is all. It may be the Apostle heere meets with the false Apostles, that so much vrged the obseruation of Iewish rites, & stand so much vpon it to diuert the people from the sound care of reformation of life, by filling their heads with questions and vaine wranglings about the law, whereas the Apostle shewes men may be absolute and compleat in these outward obseruances, and yet their circumcision auailes them nothing before God. Heere are then eui∣dently two things in this verse: first, what it is God stands not vpon. 2. what it is, is▪ all in all with him.

Where there is neither Graecian nor Iew, circumcision nor vncircumcision, Barba∣barian, nor Scythian, bond nor free.] Out of these words these two things may be obserued.

• I. That nothing without Christ can make vs truly happy. The image of God, or felicitie of man, stands not in birth, freedom, naturall parts, or outward obseruances, for he is not a Iew that is one outwardly, nor is that libertie that is onely in the flesh, nor is that wisdome that is onely in learned men, such as were the Graecians. Dives was a rich man, Goliah was a strong man, Achitophell was a wise man, Absolon was a faire man, Esau was circumcised, and Cain was well borne, and yet all these are in hell.
• II. That in Christ there is no difference, all is one, whether thou bee poore or rich, Iew or Gentile, bond or free, male or female a, with God there is no respect of persons. In the power of his ordinances (as by name) in the preaching of the Gospell, he extends his mercy both to Iewes and Gentiles b: so in the disposing of his gifts c, hee bestowes knowledge and other graces, vpon people of all sorts, and for accepta∣tion, whosoeuer feareth him and doth righteousnesse, hee is accepted, of what nation or state soeuer hee be d, and all this will more fully ap∣peare, when he shall iudge euery man without respect of persons, ac∣cording to his works, at the last day e.

The consideration hereof may teach vs diuers things; 1. to feare God and forsake our sinnes, since hee is a God so terrible, that will not be swayed with outward respects f. 2. not to stand vpon outward birth or greatnesse in the world, nor to pride our selues in our wits, or rest our selues vpon our outward seruing of God: for the Lord accepts not the persons of Princes, nor regardeth the rich, more than the poor, or the learned more then the vnlearned, for they are all the worke of his hands g. 3. to be industrious in well-doing, seeing hee that doth good shall be accepted, whether he be bond or free, graecian, barbarian, one or other h: for the same God is Lord ouer all, and rich vnto all that call vpon him i, and endeuour by well-doing, to approoue themselues in his sight. 4. not to despise poore Christians, seeing God accepts of them, and hath made them rich in faith, and heires of a kingdome k. 5. not to giue titles to men l, and by seruile flatterie or feares, to be so much taken vp, with their meere outward praises, or places. Lastly, Magistrates in the administration of Iustice, should resemble this absolutenesse of God, so as no respect of per∣sons, poore or rich, freinds or foes, strangers or home-borne should carry them besides the iust regard of the cause m.

But Christ is all in all.] And so he is, 1. in respect of the vnion of the mysticall body, as it is hee in whom euery one that is a new creature is considered to be and consist. Euery conuert, is created in Christ Iesus n. 2. in respect of suf∣ficiencie, a man needs no more then Christ, hee onely may suffice, the whole compleatnesse of saluation is in Christ. 3. in respect of efficiencie: if wee looke vpon the benefits conferred vpon all Christians by Christ, he makes a meanes for all wants, he is in stead of liberty to the seruant▪ and in stead of birth and honour to the Scithian and Barbarian▪ he is the substance of all shadowes, to the vncircumcised: what shall I say, hee is righteousnesse o, and riches p, and wisdome q, sanctification, and freedome r, and a rec••mpence s to Christians, yea in him all things are theirs t, and as the pledge of all they haue receiued the spirit of the sonne into their harts u.

The vse of all this may be diuers; 1. Vnto vs therefore there should bee one Lord, euen the Lord Iesus Christ . 2. All sorts of men should striue by all meanes to set out and shew Christ only. Ministers should teach Christ onely. Magistrates should chiefly intend the glory of Christ: nay all sorts of men should seeke Christ, in choosing callings, wiues, seruants, places of abode▪ &c. Christ should be all in all with vs, yea in those we haue to deale withall, wee should beare with many wants and weaknesses, so they haue Christ, for that is

all in all. 3. We should learne to bee satisfied with Christ, though wee want health, or libertie, or wealth, or worldly freinds, or great wits, or strong memo∣ries, &c. Christ makes amends for all, he is enough: if the Lord haue giuen vs Christ, he hath done enough for vs, though it be sure that with him he wil giue vs all things also. 4. This may greatly reprooue the wonderfull stupiditie of men, that are so taken vp with admiration of these outward priuiledges, when as we see how all is vaine without Christ, what shall it profit a man if hee had all honour and riches, and countenance of friends, and the pleasures of life, if when he came into Gods sight hee might haue no acceptance for his soule? If Christ bee all things, then without Christ, all things else are nothing, but especially this doctrine serues for singular comfort to Gods children in all their distresses, and that will better appeare if wee consider the particulars. For first, are they afflicted in conscience, vnder the sence of Gods anger, and their owne sinnes? Why, he is the propitiation for their sinnes, x he is the end of the Law for them, y yea all that the Law can require of them: he will bee their witnesse and their testimony z. Hee giues them promises and faith to be∣leeue them a, and it is his bloud that perfectly cures and clenseth them from all their wounds and sinnes b. 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, c and for the stings of this ould serpent, hee is a continuall brasen serpent, d they may but looke vpon him and be healed. Yea hee was tempted himselfe that hee might succour them that are tempted, e and his power dwelleth in them, to be mani∣fested in their weakenesse, f and he came into the world of purpose, to dissolue the worke of the Deuill. g Thirdly, are they dismayed with the sence of their owne weakenesses and ignorance? why, they haue such an high Priest as is tou∣ched with their infirmities, h and knowes how to haue compassion on the ignorant, i hee will not breake the bruised reed, nor quench the smoaking flaxe k. Fourthly, are they pressed with outward troubles? Why, Christ is the merit of their deliue∣rance from this present euill world, l hee is the sanctification of their crosses, so as all shall worke together for the best to them that loue God m, yea hee will be their consolation, so that as their sufferings abounds, his comforts shall abound al∣so, n 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 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, p hee hath opened the way to hea∣uen, q he hath destroyed him that had power ouer death, r, he hath freed them from the wrath to come, s he hath begotten in them a liuely hope t of a happy issue from the passage of death, he is the first borne of the dead, u 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 x, 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-suf∣fering. 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 hea∣uenly 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 ge∣nerall. 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 set∣ting downe of these rules I obserue. 1. The Motiues to perswade to the ob∣seruation 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 no∣ted in the Metaphor put on. 3. The graces themselues, and they are in num∣ber 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 for∣giuing. 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 gra∣ces, 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 be∣cause they are so little and so sleighty in confessing and bewailing of their cor∣ruptions 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 neede∣full 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 faint∣nesse, in the desires of the heart, or that there be a relapse into some presump∣tuous 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 eter∣nall counsell chose them in Christ, to the obteining of saluation to the praise of his grace a. And besides at sometime in their life, the Lord doth select, and separate them, from out of the world, and worldly courses, to the profes∣sion of sincerity, hauing sanctified them by the spirit.

The doctrine of Election hath both consolation and instruction in it, it is full of comfort, if we consider the priuiledges of Gods chosen, euen those great fauours he shewes them, when he beginnes once to discouer his euerla∣sting choise of them, the Lord doth euer after auouch them for his peculiar people, to make them high in praise and in honor b. The men of their strife shall surely p••rish and come to nothing c. The Lord will helpe them and comfort them in all strife, he wil be a wall of fire round about them, and the glorie in the middest of them, the Lord will owne them as his portion that he hath taken to himselfe out of the whole earth d. He will vse them as his friends, hee will heare their praiers, and communicate his secrets vnto them e. But who can count their priuiledges, no tongue of men or Angels are able to doe it, which since it is so, we should take vnto vs continually the words of the Psalmist, and say euery one of vs, Remember me ô Lord with the fauour of thy people, and visit me with thy saluation, that I may see the felicitie of thy chosen, and reioyce in the Ioy of thy people, and glory with thine inheritance f. Especially wee should labour to make our calling and election sure g, for then we shall be safe, in as much as thereby an entrance is ministred vnto vs, into the kingdome of Iesus Christ.

Now if any shall aske who they are that may be sure of their election? I answere, First with the Apostle Paul, They that receiue the Gospell in power and much assurance, with ioy in the holy Ghost though it should be with much affliction h. And with the Apostle Peter, such as to whom God hath giuen precious promises, and such as flie the corruptions of the world through lust, that ioyne vertue with their faith, and knowledge, and temperance, and patience, and godlinesse, and brotherly kindnesse and loue i. Lastly if wee be comforted in our election, we should then labour to inflame our hearts out of the sence of this euerlasting goodnesse of God, euen to set vp the Lord, and to feare him and walke in his waies, and particularly by the Apostles di∣rection to be very carefull, of these holy graces that follow.

Thus of the first motiue.

Holie] They are holy diuers waies; For they are holy, first in the head. 2. In their lawes. 3. In their Sacraments, in respect of which they are sacra∣mentally holy. 4. By imputation. 5. By hope k, of that consummate are holines in heauen. 6. In their calling, so they are Saints by calling l. 7. As they are Temples of the holy Ghost. But the holinesse of sanctification is heere meant, and so they are holy by inchoation.

Holinesse is essentiall to a childe of God, Gods elect are holy, this is eue∣ry where proued in Scripture m, I will not stand vpon it, only for instruction, let vs from hence obserue. That if euer we would haue comfort of our ele∣ction, we must labour to be holy, and that both in bodie and in spirit n, we see they are here ioyned and we must not separate them; But may some one say, seeing no man is without his thousands of sinnes, and infirmities, what must wee doe that wee may haue comfort, that we are holy in Gods account, being so many waies faultie in our natures and actions? For answere hereunto, wee must know that there be foure things which if a man do attaine vnto, though

he hath otherwise many infirmities, yet he is holy in Gods account, yea in the holinesse of sanctification. The first is this, if a man can so farre forth subdue his corruptions, that sinne raignes not in him; so long as it is in him but as a re∣bell, it doth not frustrate his comfort in his sanctification. 2. If a mans prai∣ers, desires, and indeuors be to respect all Gods commandements as well as one; Iustice as well as Piety, holy times as well as holy things, inward obedience as well as outward, secret obedience as well as open, auoyding lesser sinnes as well as greater. 3. If a man bee sincere in the vse of the meanes that make a man holy, preparing his heart to seeke God in them, esteeme them as his ap∣pointed food, mourning for want of successe desired, endeauouring to profit by euery ordinance of God, and that at all times as well as sometimes, at home as well as at Church. Lastly if a man can finde comfort in the pardon of his sinnes, hee needs not doubt of his acceptation to be holy.

5Beloued] In this word is lodged the third Motiue, which is taken for Gods loue, as if the Apostle would affirme that if Christians did seriously consi∣der what it is to be loued of God, they would find full incouragement to all grace and duty: now this may be better opened, if wee consider but the pro∣perties of Gods loue, wherein it wonderfully excells. As first, if God loue them it is with a free loue, o he stands not vpon thy desert or worthinesse. A∣gaine, he loues first, ^p he loues before he be loued, he loued vs when wee hated him, he chose vs when we did not choose him. 3. Gods loue is wonderfull tender, which will appeare if we consider that he is not onely gratious, but mer∣cifull, slow to anger, of much kindnesse, and repenteth him of the euill q. 4. Gods loue is naturall, not forced, and therfore he is said to quiet himselfe in his r loue, and himselfe loueth mercy s. Lastly, his loue is an euerlasting loue t, where hee loueth, he loueth to the end u. And therefore we should labour to know the loue of God to our selues, euen to be particularly assured that we are Gods beloued or else this could not be a motiue to holinesse, as heere it is. And besides the meditation of Gods loue to vs should incourage vs against all crosses, for God will giue his beloued rest . They shall bee blessed, and it shall be well with them. They shall be deliuered, for he will helpe with his right hand x. But especially it should harten vs against the scornes of the world, and the hate of wicked men: if God loue vs, it mattereth not greatly who hate vs: And in speciall, the me∣ditation of this loue of God should teach vs to tyre our selues with these wor∣thy graces, as so many ornaments; for thus should the beloued of God bee decked. And doth the Lord loue vs, and shall not wee striue to shew our loue to him againe? Euen by louing his word, glory, children, presence and com∣mandements. Lastly; we may heere learne how to loue: for God loues; First, those that are holy. Secondly, those whom he had chosen: so it should be with vs; first we should choose for holinesse, and then loue for our choice. This may teach the people how to loue their Magistrates and Ministers, and so wiues and seruants. And contrariwise.

Thus of the motiues, the manner followes.

Put on] viz: as men doe their garments, it is true that these graces for the worth of them are royall, and so must be put on as the King doth his crowne, or the Prince elected his robes, it is also true that for safety these graces are as armour to defend vs against the allurements of the world, or the reproches of euill men, and so many be put on as the souldier doth his armor. Besides these graces are required in vs as the ornaments of a renewed estate, and so are to be put on as the new baptized was said to put on his new garments. But I thinke the metaphor is taken generally from the putting on of rayment.

Diuers things may be heere noted. 1. It is apparant that these graces are not naturall the shadowes and pictures of them may be in naturall men. And what wicked men can get is but by the restraining spirit, or by reason of natu∣rall

defect, or for ill ends. It is certaine a man may be said to be borne, as well with clothes on his backe, as with grace in his heart.

2 How should the hearts of many smite them, to thinke of it, how they neglect this clothing of their soules with graces: They euery day remember to put on apparrell on their backes, but scarce any day thinke of putting on vertue for their hearts? Oh when thou seest thy naked body clothed, shouldst thou not remember that thy soule in it selfe more naked then thy body, had need of cloathing also? Oh the iudgement that abides many a man and wo∣man, how excessiuely carefull are they to trimme the body, and yet are ex∣cessiuely carelesse of trimming their soules, that haue so many gownes for their backes, that they haue neuer a grace for their hearts: yea the better sort may be humbled if they search their hearts seriously: for either they want di∣uers parcels of this holy raiment, or else they are not wel fitted on them, they hang so loose many times, there is little comelinesse or warmth by their wea∣ring of these graces. But let vs all be instructed to remember these graces, and by praier and practise to exercise our selues in them, and daily to be assaying how we can put them on, till by constant vse of all good meanes, we can grow spiritually skilfull in wearing of them, and expressing the power of them in conuersation, as plainely as we shew the garments on our backes, resoluing that these vertues will be our best ornaments, and that they are best clad that are clothed with these godly graces in their hearts.

Thus of the manner, the enumeration of the graces follow.

Bowell•• of mercy.] From the Coherence I note two things concerning mer∣cy: First that it is not naturall, we are exhorted to put it on naturally wee are hatefull and hate one another a: which should teach vs to obserue and dis∣cerne the defects of our hearts heerein,b and by praier to striue with God for the repaire of our natures, and in all wrongs from wicked men, to bee lesse mooued, as resoluing it is naturall with them.

2 We may note heere that mercy is as it were the dore of vertue. It stands heere in the forefront, and leades in and out all the rest, it lets in humility, meekenesse, patience, &c.

Now in these words themselues I obserue 3. things.

1 That mercy is of more sorts then one, therefore hee saith mercies, one mercy will nor serue the turne, hee that hath true mercy hath many mer∣cies, or waies to shew mercy: many miseries in mans life needs many sorts of mercy.

There is mercy corporall, and mercy spirituall, it is corporall mercy to lend, to giue, to visit; to cloath, to feed, to protect from violence: hospitality to strangers, and the buriall of the dead are also corporall mercies. Spirituall mercies are not all of a sort, for wee may shew mercy sometimes in things wherein no man can help, as by praying vnto God for helpe: now in things wherein man can helpe, the mercy to be shewed respects eyther the ignorance or other distresses of other men. The mercy to the ignorant is eyther instructi∣on in the things they should know, or councell in the things they should doe. Now his other distresses arise either from his actions, or from his passions: his actions are eyther against thee, and so thy mercie is to forgiue, or against o∣thers, and so thy mercy is to admonish or correct. Thy mercie towards him, in respect of his passions or sufferings, is either in words and so it is consolation, or in deeds, and so it is confirmation. What shall I say? there is the mercy of the Minister, and the mercy of the Magistrate, and also the mercy of the pri∣uate man.

2 Mercies, notes that it is not enough to be mercifull once or seldome, but we must be much in the workes of mercy, seldome mercie will bee no better accepted with God, then seldome praier, we are bound to watch to the oppor∣tunity

of mercy: and we shall reape not only according to the matter, but ac∣cording to the measure of mercy b.

3 It is not enough to be mercifull, but we must put on the bowels of mercies, and this hath in it diuers things. For it imports:

• 1 That our mercies must be from the heart, not in hypocrisie or for a shew, it must be true and vnfained mercy.
• 2 That there should be in vs the affections of mercy, we should loue mercy, and shew it with all cheerefulnesse and zeale c.
• 3 That there should be a Sympathy and fellow-feeling in the distresses of o∣thers. These bowells were in Christ, in Moses and Paul.
• 4 That our mercy should be extended to the highest degree wee can get our hearts to; That was imported by the phrase of pouring out our soules to the needy d.

The vse of this doctrine of mercy may be first for instruction, to teach vs to make conscience of this holy grace, and to be sure wee be alwaies clad with it according to the occasions and opportunities of mercy. And to this ende we should labour to stirre vp our selues by the meditation of the motiues vnto mercy, such as these God hath commanded it e. They are our owne flesh, that need our mercy f, Our heauenly Father is mercifull, yea his mercy is aboue all his workes g, yea he is Father of all mercies h, Mercy will proue that wee are righteous i and blessed k, and that the loue of God is in vs l, and that our profes∣sion of religion is sincere m, and that our knowledge is from aboue n, and that we are true neighbors & the right Samaritans. God wonderfully accepts of mercy aboue many other thing o, and accounts what is that way done to be done as it were to himselfe p. Besides, what is mercifully bestowed is sa∣fest kept, the surest chest to keepe our goods in, is the bosome of the poore, the house of the widdow, and the mouthes of the orphanes. What shall I say? mercy rewards our owne soules q, assures vs of forgiuenesse of sinnes r, makes the heart cheerefull and stedfast s, It shewes vs life, righteousnesse, and glory t; and we shall reape after the measure of mercies, both in this life, and at the last day u.

Onely in shewing mercy wee must looke to diuers rules, it must bee holy mercy, not foolish pitty, as Magistrates must not spare where God will punish, for this is euery where a monstrous wickednesse in carelesse Magistrates, vn∣der the pretence of mercy they spare the punishment of drunkennesse, whore∣dome, but especially bloud, and the prophanation of the Sabbath. It is a won∣der that many Magistrates should euer goe to heauen, they are guilty of so much bloud and wickednesse, by not executing the Iudgement of God, and the King, vpon such villanies. And it is not mercy vnder pretence of house∣keeping, to entertaine disordered persons, swaggerers, drunkards, swearers, gamesters, and the like, he that will shew mercy must haue a good eye to con∣sider where, and to whom, and how he shewes mercy, the true mercifull man doth measure his affaires by iudgement x. 2. Thy mercy must bee speedy mercy, thou must not say go and come againe to morrow, if thou canst do it now y. 3. It must be of goods well gotten, God hates robbery for burnt offering z. 4. We must looke to our ends, for that mercy is lost that is shewed to win the praise of men, or for any other carnall respect.

2 The consideration of the doctrine of mercy may serue for the great re∣proofe of the want of mercy in men, and that monstrous vnmercifulnesse that euery where abounds amongst men, we may complaine that mercifull men are perished, or if mercy get into the hearts of some it is like the morning dewe, it is quickly dried vp. But the world is full of vsury and cruelty, and oppression, the world hath almost as many wild beasts and monsters, as it hath Land-lords in diuers places. And shall nothing be said thinke we in the day of Christ to

vnmercifull ministers, and Church Gouernours also. Oh the bloud-guiltines of many monsters rather then ministers that feed not, or not with wholesome food, the soules of the people. And is there not tithing of Mint, and Cummin, and Annis, while the waightier things of the Law are let alone? It is no mercy to spare idle and scandalous and Idoll-shepheards. What should I speake of par∣ticulars? there is vnmercifulnesse euen in the lender, there is no borrowing vnlesse thou wilt be a seruant to him that lendeth. a Oh what summes of money are spent vpon haukes, hounds, cockes, beares, players, whores, (for I may well ioyne them together) gaming, drinking, apparell, feasting, &c. which should be profitably spent vpon the necessities of the poore. But let men re∣pent of their vnmercifulnesse, for the curse of God is vpon them, b and the Lord takes the wrong as done vnto himselfe, c their cry shall not bee heard, d nor their fasting nor sacrifice accepted, e and God will spoile their soules, f and iudgement mercilesse shall be to them that shew no mercy g.

Thirdly, this doctrine is exceeding comfortable too, for heere is implied great comfort to all Gods children, for if God require such tender mercy in me, he will certainely shew mercy himselfe. And againe, poore men may be much incouraged to consider how carefull God is of them, and how much mercy he requires to be shewed them; yea it is a comfort to them if they bee godly poore, that there being so many kinds of mercy, they may shew mercy themselues, euen to their richest benefactors, by spirituall mercy. And this al∣so must needs be comfortable to mercifull men, for as God requires mercy, so it is sure he will reward mercy h.

Thus of mercy.

Kindness.] The word is curtesie or goodnes, comitas. It is sure the Lord re∣quires this Christian curtesie, or goodnesse of disposition and carriage in eue∣ry conuert i; and kindnesse is one of the things wee should approoue our selues by. k Now Christian curtesie or goodnesse hath in it these things. 1. It salutes willingly l. 2. It is faire and amiable in conuersing, not harsh, sullen, crabbed, intractable, clownish, desperate, scornefull, hard to please, churlish, or stately. 3. In matters of offence, it is easie to be intreated, kind to enemies, it qualifies the speeches of the angry with good interpretations, & sometimes it yeelds to their affections, it will sometimes part with right for peace sake, it will forgiue m. 4. In the praises or happinesse of others it is without enuy. 5. It is easie to liberality n and preuents. 6. It loues brotherly fellowship.

The vse may bee both to humble and to teach. Certainely the failings of the best of vs may much abase vs, and the knowledge of it that God requires it should teach vs to make conscience of it by prayer and holy striuing with our natures to endeuour to expresse this fairenesse and kind conuersing, since religion requires curtesie as well as piety, wee should labour to bee vnre∣bukeable therein also, especially we should put on this vertue in vsing meanes to winne others to the truth.

Heere also wee may see the vanity of their aspersion that say religion will make men stoicall and vnciuill.

Yet least any should mistake, we must know that curtesie hath not in it the honouring of euill men, or the reioycing at the euills of any man, or a pro∣miscuous respect of all both good and bad alike, no nor of all good alike in the measure of manifestation, nor hath it an opennes in vnaduised communi∣cating of secrets to all, nor a lightnesse of familiarity in contracting an in∣ward friendship, without due respect of the disposition and conuersation of the parties.

Thus of kindnesse.

Humblenesse of mind.] I shall not need to shew that humility, or this hum∣blenesse of mind is required. For it is plaine in the text, but rather I would

consider what it is, and then make vse of it. And first I consider of it negatiue∣ly, by shewing what it is not. It is not sillinesse, arising out of the ignorance of a mans place or gifts, nor is it any carelesse disregard of a mans selfe, nor eue∣ry abasing of a mans selfe, for wicked men to compasse their ends can humble themselues to hell. ^p Nor is it a will-worship when a man by voluntary religion layeth hard things vpon his body; thus it was no humility, to forbeare tou∣ching, tasting, handling, or vpon pretence of vnworthinesse to imploy the Kings sonne, to bring in mediation of Angells or Saints, as inferiours in the court q. Nor is it complementall curtesie, for we see that may be in greater exactnesse in men, and yet monstrous pride and malice bee lodged in mens hearts. Nor is it any counterfet submissiuenesse, as when some men scorne to refuse offices, and yet fret afterward when they go without them, or else re∣fuse of purpose to be the more importuned. Nor is it humblenesse of mind to be (with fretting) complaining of our wants, out of emulation of others; nor is it onely to be humbled, for humiliation and humility differ.

Now that the nature of this grace may be found out, we must consider that vsually it is begotten in a man by the power of the word, and followes the breaking of the heart by mortification, ^r and declares it selfe both inwardly and outwardly. Inwardly humblenesse of minde hath in it a sight and sense, and digested opinion of our owne great vnworthinesse, and is not easily stir∣red to great thoughts with vaine applauses. It hath in it a tender sense of ten∣tations, a hatred of hypocrisie, and a willingnesse to suffer afflictions, and a contentation in some measur, in what estate soeuer, it pleaseth God to bring a man to. Outwardly it expresseth it selfe both towards God and men; to∣wards God it keepes a man lowly in the vse of the meanes, and hath a conti∣nued feare and awfull sence of Gods presence s and stands not at it to bee ac∣counted vile for the seruice of God. t In carriage towards men, it is not affe∣cted in words or gestures, it is not censorious, nor arrogant u, nor contenti∣ous . It desires not open and publike places: it is not swelled with praises, nor it affects not the vaine praises of it selfe: but contrariwise, it makes a man goe before in giuing honour, and not to thinke much to equall himselfe with them of the lower sort x, reioicing in the loue of a poore Christian, as well as of a great man. It will make a man subiect to, and thankfull for, admo∣nitions, and willing to embrace the truth, though it be found in the possessi∣on of others. Finally, it is ioifull vpon the doing of any good, and thankfull for lesser fauours.

The vse is as for humiliation vnder the sense of our wants in expressing the practise of this grace: so for instruction, to teach vs to labour after it, as a most praise-worthy vertue, we should seeke lowlinesse as the Prophet speakes y. And to this ende wee should contemplate of the motiues heereunto. For humi∣litie is one of the graces we are especially charged to imitate in Christ z. It is a grace that God highly accounts of, he holds vs worthy of our vocation, if he may see this in vs, a the Lord himselfe will in his speciall reuiuing presence dwell with the contrite, and humble soule b. He will not despise their praiers c. Wis∣dome is with the lowly d. The Lord will heale them, and create the fruit of the lippes to bee peace. e Howsoeuer it may goe with the humble otherwise, yet the Lord will be sure to giue grace to the humble f. Lastly humilitie goeth before honor, the Lord will exalt vs if we abase our selues, and we are most precious in his eies, when we are most vile in our owne eies. And contrariwise this may shew vs the hatefulnesse of pride, &c. the more the Lord stands vpon humblenesse of minde, the more it imports he abhorres pride: And that the nature and praise of true humilitie may the better appeare, it will not be amisse to set out the sorts of Pride.

Generally, pride is expressed, either in things that concerne God, or in

things that concerne man. In the things that concerne God: there is the pride of the Atheist, whereby he striues to remoue the sense of the being of God. And the pride of the Hereticke, when he assaults the attributes of God, or his persons. And the pride of the Papist, who will claime by his merits. And the pride of the Curious, who will search into things not reuealed. And the pride of the Persecutor who will pursue by slanders or violence, the power of Gods ordinances. And the pride of the Impenitent, that dares liue and die in his sinnes without care of Gods threatnings. And towards men pride is dis∣couered diuers waies, as by oppugning the fame of the best men, by the sin∣gularitie of conceit of worth aboue others, either for place or gifts, by brag∣ging and boasting by vaine ioies, by new fanglenesse in apparell, by striuing for Offices, and highest places, yea, there is a spirituall pride in very grace and holinesse. Now contrarie heereunto is that humilitie God requires in this place.

And thas of humblenesse of minde.

Meekenesse] Christian meekenesse hath in it, as I conceiue, these things. First, a quietnesse of heart in the freedome from passion, by which one is slow to anger, and not easily prouoked. Secondly, a teachablenesse and tractable∣nesse, or being easie to bee perswaded g. Thirdly, a childlike confidence in Gods care and prouidence, becomming in that respect as a little childe h. Fourthly, it is not swelled with prosperity. Fifthly, It thinkes not much of the yoke of Christ, i In what measure a man is truely meeke, in the same measure he accounts Gods seruice, a reasonable and easie seruice. Sixthly, in conuer∣sing it hath two principall properties; the first is feare k, as it is opposed vnto boldenesse, conceitednesse, roughheartednesse: the 2. is an Euangelicall harmlesenesse, or simplicitie. l

The consideration hereof may much humble the best of vs, if we consider how passion doth ouer-master vs, and how successe doth swell vs, and how stiffe our hearts are after an vnconceiuable manner against the power of the meanes, and how vnquiet we are for want of confidence in God. Oh where is this conuersation with feare to be found? And for the simplicitie that is in Christ Iesus, how is it mixed in some, and wanted in others, and lost in ma∣ny, who are beguiled of the Serpent? Yet inasmuch as this grace is indispen∣sibly required that it should bee put on, let vs stirre vp our hearts as to seeke righteousnesse, so to seeke meekenesse with it. And to this ende, we should a∣uoid what doth encounter it: As namely, we should take heede of lust, and malice, and couetousnesse, and contention: For these things will wonder∣fully dis••u••be the heart, and fill it maruellously with perturbations; and also wee should meditate of the incouragements to this grace; For meekenesse would mu••h auaile vs in the profit and power of the word m, and God hath promised to water this grace with secret ioies, and easefull refreshings. ⁿ Be∣sides God doth in speciall manner vndertake their protection as the places in the Margent will show. o For meekenesse in the hid man of the heart is a thing much set by p he will guide them in iudgement and teach them his way q.

Long suffering] By Long-suffering is meant, as I take it, First, an vnwea∣ried firmenesse of heart, holding out vnder all crosses, tentations, oppositions &c. The minde not being easily broken, put out, confounded, discouraged, distempered, or vnquieted with any kinde of passion. And so indeede it is no∣thing else but the perseuerance of patience. Secondly, there is a long-suffe∣ring which is a spirituall perseuerance of hope, vnder the promise, with an ex∣pectation of the performance of it. r There is a long-suffering in our carriage towards others, in regard of their reformation, and so we should suffer long in hope of the conuersion of the wicked: s and in expecting the reformation of infirmities in Gods children, whom wee loue and admonish. t And this is

the praise of Christian loue, that it doth suffer long u.

This long-suffering is an excellent grace and a worthy ornament, meet to be put on, aswell as any of the rest, and would wonderfully grace the liues of Christians. And the rather should wee loue it, and long after it, because it is so eminent a praise in God himselfe, and in Christ x; yea as any haue excel∣led in the Church, so haue they beene approued in the triall of this grace, as were the Apostles. But it is enough to commend it, it is an excellent fruit of the sanctifying spirit y. Onely we must know there is great difference between enduring long and long-suffering; for true Christian long-suffering is ac∣companied not only with patience, but with diligence, z and ioyfulnesse, and watching in all things, but especially with the renewing of faith in Gods pro∣mise and prouidence.

Vers. 13

Forbearing one another, and forgiuing one another, if any man haue a quarrell to another, euen as Christ forgaue you, euen so doe yee.

There are 2. vertues in conuersing that concerne aduersitie. 1. Long-suffering vnder crosses, and clemencie vnder iniuries.

Of Long-suffering before. 1. Of Clemencie in this verse, where two things may be noted: 1. the duty required: 2. the reason rendred for the vrging of the duty. The duty is propounded in the two principall parts of it, viz. to forbeare, and to forgiue; and amplified by the supposition of a case, If any man haue a quarrell to another. The reason is from the example of Christ forgiuing vs

Forbearing] The originall word is rendred, sometimes to maintaine, a sometimes to suffer, to endure, b sometimes not onely to endure, but for∣beare also, c sometimes to support d. In the two last senses it may bee well ta∣ken heere.

Now if wee would distinctly know what it is to forbeare one another, as it here imports a maine part of Christian clemency; we must vnderstand, that it is not an omission of holy duties to others, nor a refusing to satisfie others in their griefs or offences, nor a shunning of their company, nor yet a swallowing downe of all sorts of iniuries committed with an high hand, without acknow∣ledgement or satisfaction. But out of clemency to forbeare others, hath in it such things as these. 1. A freedome from the thirst of reuenge. 2 A bea∣ring with the infirmities of others, which may be performed two waies; First, by couering them, and not blazing them abroad, if they bee secret. And se∣condly, by silence, in not reprouing them when they faile meerely in frail∣ty. Thirdly, it hath in it not onely a bearing with them, but a bearing of them, f and that I thinke may be two waies also. First, in not stirring or prouoking their infirmities. Secondly, by pleasing our neighbours humor in that which is good to edification g. Fourthly, there is a forbearance in mat∣ters of wrong to vs, and thus to forbeare, is not to prosecute euery wrong, ei∣ther by answers or by suits. And this forbearance is to be practised, when we are able to reuenge, else it is no thankes to vs to forbeare, when we want either power or oportunity to to doe it, 2. tis forbearance not to meete wrong with wrong.

Or thus, there is a threefold forbearance: First, in iudgement, when in doubtfull cases wee suspend our opinions or censures. Secondly, in words which consists either in not answering, or in giuing soft answers. Thirdly, in deedes when we render not euill for euill.

Againe, forbearance is varied from the consideration of time, for in some things we must forbeare euer, neuer taking notice of the infirmities or wrongs

as in some weakenesse that are by meere ouersight, or ignorance, and in some things we must forbeare for a time, that is, till there bee a ••it opportunity, to admonish or correct, &c.

The consideration thereof serues greatly for the reproofe of that wretched distemper in many that professe the same faith and hope, prouoking one an∣other, and consuming one another, and by frowardnesse, disquieting the rest and content of others. Is it not heere an expresse charge that wee should forbeare one another? Haue we not heere the example of Christ who did so, who might haue had a 1000. fold more iust reason to vpbraid, censure, or find fault, then we haue, or can haue. Besides this distempered peeuishnesse, and froward misconceiuing and censuring, it is bred of ill causes, for it comes ei∣of malice or ignorance. Of malice, for loue couereth a multitude of sinnes, especially it suspendeth doubtfull actions. Of ignorance, for it is certaine a wise man will keepe in till afterwards, or holde it his glory to be able to passe by an offence. Further, this sinne may be aggrauated by the relations that are mutually betweene Christians. Are they not fellow-members, coheires, fel∣low-citizens, partakers of the same afflictions, are they not brethren, &c. Be∣sides is not this also a constant iustice, that they that iudge, are iudged; they that censure, are censured; and doth not this enuying, and iangling, giue oc∣casion of reioicing to aduersaries? Doth it not many times so transforme Christians, that it makes them very like wicked men, when they grow so di∣stempered that they reuile their owne mothers sonnes h? In the fifth to the Galathians the Apostle vrgeth this reproofe by diuers reasons, such as this. A little of the leauen of these distempers, will sowre the whole lumpe: and those courses tend not to any good, but to the disquieting of Gods people, and it is not a small matter to trouble and vexe them. Besides inasmuch as Christians haue trouble enough otherwaies, it doth not become their brethren to trou∣ble them: and we should be so farre from troubling our brethren, as we should rather serue them by loue, and if men will needes bite one another, let them take heede lest they be deuoured one of another. Lastly, if men will not be warned, then let them know the Iudge standeth at the doore i. Now that we may attaine this forbearing, euen to bee rightly ordered towards the infirmi∣ties, or wrongs of others, we must labour to get more Christian loue of others; for that will endure all things, and beleeue all things, and make vs able to beare, and it will driue out suspition, which like a wretched Beldame is the mother and nurse of all murmurings, and vaine ianglings: and besides, wee must get a greater knowledge of our owne selues, and our owne ignorance and corruptions; for when we seeme to our selues, to be something deceiuing our selues, we are ready with intemperāce, to apprehend supposed indignities when none are offered k. Or if thou must needs speake, then speake the words of admonition, euen Gods words, if thou be sure they haue sinned, insteade of thine owne vaine, and passionate vpbraidings, or reproches, or censures.

One another] Obserue, that vsually where there is any contention or quar∣rell, both sides are guiltie, though one principally doe the wrong, yet fewe men are so temperate, but they doe wrong againe, either in words, or deedes, or affections: and therefore thou shouldest forbeare, seeing thou art priuie to thy selfe, that in this businesse, thou hast not beene such as thou shoul∣dest bee.

Forgiuing) The word signifies sometimes to giue l, sometimes to giue freely m, sometimes to remit freely the punishments n, sometimes to deliuer vp for fauour, or to pleasure others o, sometimes to forgiue and so heere.

Quest. But can any man forgiue sinne to an other.

Answ: Man may forgiue the trespasse, though not the sinne. 2. Man may forgiue the punishment that by man might bee inflicted, so as not to re∣quire

it. 3. man may pray to God to forgiue it.

Obiect: But it is said, no man can forgiue sinne but God. Sol. True, no man can remit the eternall punishment, or the curse of the Law, or take away the guilt of sinne before God. But man may forgiue it as farre as concernes himselfe.

Now others may obiect contrariwise, that 2 Cor. 2.7. They are willed to forgiue, and yet the sinne of the incestious person was not so much a trespas that concerned them, as a sinne against God. Sol. This sinne also was a tres∣passe against them. 1. As it was a scandall: 2. As it might cause them and their profession to be euill spoken off, for his sake: againe, to forgiue in that place, may be taken in a large sense, for to be reconciled to him.

Quest: Is reconciliation necessarily comprehended vnder forgiuenesse?

Answ: Wee are tied to seeke it, and desire it, and to vse all humble and iust, and discreet courses to attaine it. But if it will not be had we are dischar∣ged if we forgiue. Neither vnto obstinate offendors, that will not acknow∣ledge their sinne, are we bound to remit the punishment, or sometimes to no∣tifie the pardon of the fault.

If any man haue a quarrell to an other] When he saith here (if any man) it imports, that such Christians might be, as there should be no iarres amongst them. Discords might wonderfully bee preuented if there were care and dis∣cretion in men.

The word rendred quarrell, signifies a complaint, certainely it is a great weakenesse, to be vpon euerie occasion complaining of the wrongs are done vs, and making report of them to others. And it shewes too, that wee should for beare and forgiue euen in such things as these.

And where hee saith (any man) it shewes no men are exempted from the practise of clemencie: That it is heere required of one is required of all, no greatnesse of gifts or place can priuiledge any.

As Christ forgaue you, so doe you] 1. Examples in all rules of practise moue much.

2 As heere the head of the Church is an example to all his members, so should those that are heads of the common wealth, or familie, carry them∣selues so, as by their examples to direct aswel as by their precept, not only shew what to doe by commanding, but how to doe it also by example.

3 Especially, in forbearing and forgiuing, example in great persons, doth wonderfully affect the common people; and therefore because there are so few on earth, here is one from heauen.

Quest: But why is there added reason to this vertue, and not so to each of the former?

Answ: Because the conscience is soone perswaded in the generall, that the rest are good, as humilitie, meekenesse, &c. But now wee are wonderfully hardly perswaded to forgiue. Secondly, the Lord may well adde reasons to perswade to forgiue, because of the speciall danger of not forgiuing; for if a man doe not forgiue, there is expresse threatnings that hee shall not bee for∣giuen p.

Quest: But how is Christ said to forgiue. Answ: Remission of sinnes is attributed to Christ: 1. As the meritorious cause of forgiuenesse. 2. Be∣cause he applies it. 3. Because the Christian in his name sues out the par∣don of his sinnes, and by him procures forgiuenesse. Certainly it may bee a singular comfort to all distressed soules if they consider, that hee that is their brother, head, Sauiour, euen he that shed his bloud for them, is hee that dis∣poseth of all pardons, and applies remission of sinnes; sure it is no hard mat∣ter to get a pardon from him, that is so ingaged in his loue to vs.

Heere also we see that the action of Christ is the instruction of the Christi∣stian,

Christ forgaue, so must hee; wee must remember the distinctions of Christs actions, some were miraculous, as fasting 40. daies, raising the dead, &c. These are not to bee imitated, because they cannot; some are peculiar actions belonging to his office, as to redeeme, or make intercession, &c. these also are proper to him onely: Now some are mortall, these last are only imi∣table. Orthus, some actions of Christ he did as God, some as Mediator, some as man. The last onely binde vs to follow.

Againe, in that we are bound to forgiue, as he forgaue, it not onely teach¦eth, that we must doe it as well as he. But for the manner of it as he did. And how was that? First, Christ forgaue his inferiours. Secondly, Christ forgaue great faults aswell as lesse, yea all sorts of faults, yea though they were often fallen into. Thirdly, nothing was to deare to Christ to merit or confirme his forgiuenesse, therefore he shed his owne bloud, hee stood not vpon his profit or his ease. Fourthly, Christ vses all meanes to preuent offending. Fifthly, Where Christ forgiue: he forgets. Sixthly, Christ forgiues 2. waies. First, vp∣on the Crosse before men did repent. Secondly, by the Gospell, publishing his pardon vpon mans repentance, he did not carrie them grudge till they repented and all these waies should we imitate Christ.

Lastly, obserue heere the certainty of assurance; For if a man did not cer∣tainely, and infallibly know, that Christ did forgiue him, how could that be made a reason, if he did not know it to be.

And thus of clemency, and so of the two first sorts of graces.

Vers. 14

And aboue all these put on loue which is the bond of perfectnesse.

The vertues that ought to raigne at all times are loue, peace, and thanke∣fulnesse.

Of loue in this verse, which the Apostle sets out as the most noble, ample, and profitable of all the vertues. Two things are here to be considered: First the dignity of loue, where he saith, Aboue all put on loue, &c. Secondly, the vse of it, it is the bond of perfectnesse.

Aboue all these] Some reade with all these. Some reade for all these, mea∣ning that all the former doe flow from this, and therefore we should get loue that we might be mercifull, humble, &c. And so it would import that wee should get loue, that wee might approue our selues, that these are not meere complements, or dissembled offices, or things taken vp for wrong ends.

But most properly and commonly it is read as heere, Aboue all these. And so notes the dignitie of loue aboue all other vertues, for it is indeed more ex∣cellent, both in respect of causation, as they say in Schooles, because it be∣gets the rest as the efficient cause, and for the preseruation of it other vertues are practised, or the finall cause of them: as also it is aboue the rest in accepta∣tion, whether we respect God or men. And thirdly it is aboue the rest in re∣spect of continuance a. And this may serue to reprooue our great neglect of so noble a grace: and it may teach vs in our praiers to remember to pray for this, and in our practise to prouoke vnto loue b.

A Cauill of the Papists must bee auoided heere; For they absurdly reason thus: If loue be aboue all vertues, then it is loue that makes vs iust in Gods sight.

But for answer we may easily satisfie our selues with this, that before men, and in conuersing with men, loue is aboue all. But before God faith is aboue all, loue is aboue faith onely in some respects, as in continuance, but faith is a∣boue loue in iustification.

Put on] Loue is not naturall, t'is a vertue that in in the trueth of it is wonder∣derfull

rare in the world, for man is vnto man naturally a wolfe, a foxe, a beare, a tigre, a lion, yea a very deuill; and that is the reason why men are so constant in malice, it is naturall with them, and this is the reason why vnity and louing concord is found in no calling amongst men.

Loue] Loue is of diuers kinds, there is naturall ciuill, morall and religious loue; it is naturall loue for a man to loue himselfe, his parents, kindred, &c. This ciuill loue that is framed in vs by the Lawes of men, by authority from God, whereby we are brought not to violate the rules of Iustice, or society. In morall loue, that loue of friends is of eminent respect, but it is religious or Christian loue is meant heere.

Christian loue is carried both towards God and towards men, and both may be heere meant; For the very loue of God may be required as needfull in our conuersing with men, because we can neuer loue men aright, till wee first loue God, and besides we are bound in our carriage, to shew our loue to God, by zeale for his glory, and auoyding sinne in our callings, for the loue wee beare to him.

Sure it is that the true loue of God is exceeding needfull to be put on, as a most royall robe, I say the true loue of God, and therefore I aduise all sorts of men as to labour for it, so to try themselues whether this loue of God be right in them, if we loue God, wee receiue them that come in his name, b and the loue of the world doth not raigne in vs, c and wee are much in thinking of God and godlinesse, for we often thinke of what wee loue, and wee loue the word of God, d and in aduersity we runne first to God for helpe, denying our selues to bring glory to God, subiecting our wills to his will, glorying in the hope of his mercy, and it is certaine also if we loue God aright, we desire his presence, both of grace and glory. And this loue will compell vs to holinesse, e causing vs to hate what he hates, and to obey his commandements, f and besides kindnesses from God will wonderfully inflame vs and content vs.

The loue to men is loue of enemies, or brotherly loue of Gods children, Christians are bound to loue their very enemies, and this kind of loue must be put on as well as the other, onely let vs aduisedly consider what the loue of e∣nemies hath in it. When God requires vs to loue our enemies, hee doth not require vs to loue their vices, or to hold needlesse society with their persons, or to further them in such kindnesses as might make them more wicked, or to re∣linquish the defence of our iust cause, but to loue is not to returne euill for e∣uill, g neither in words h or deeds, and to pray for them, i and to supply their necessities as we haue occasion, k ouercomming their euill with goodnesse, and in some cases to be extraordinarily humbled for them l.

But I thinke the loue of brethren is principally heere meant: this is a fire kindled by the sanctifying spirit of God, m this was intended in our election, n this prooues our faith, o this nourisheth the mysticall body of Christ,p this loue is without dissimulation, b it is diligent & labouring loue, r it is harmeles and in offensiue, sit woundeth not by suspitious prouocations or scandalls, t it is not mercenary, for as God is not to be loued for reward, though he be not loued without reward: so we must loue men, not for their good turnes they do vs, but for the good graces God hath giuen them. And we should shew our loue in vsing our gifts for the best good of the body, u and manifest our com∣passion and fellow feeling by counsell and admonitions, and consolations, x and alwaies of edification, y and by workes of mercy, zauoiding conten∣tion, a and couering the infirmities one of another b.

Thus of the dignity and nature of loue: the vse of it followes, which is

The bond of perfection] Loue is said to be the bond of perfection 3. waies. 1. Because it is a most perfect bond, and so it is an Hebraisme; for all ver∣tues are not as it were collected in loue, all other vertues will soone be vnloo∣sed,

vnlesse they be fastned in loue, neither doth it onely tye vertues together, but it giues them their perfection, moouing them, and perfecting them, and making them accepted. And it is most perfect because it is most principall among vertues, nothing is in this life well composed that is not directed hither.

But let none mistake, he doth not shew heere how wee be made perfect be∣fore God, but how wee might conuerse perfectly amongst men. And so the summe of this sense is, that all should be well with vs, in liuing one with ano∣ther, if loue flourish amongst vs, perfection consisteth in loue by way of bond.

Secondly, it is a bond of perfection, because it is the bond that ties toge∣ther the Church which is the beauty and perfection of the whole world.

Thirdly, it is a bond of perfection as it leades vs to God who is perfection it selfe, yea by loue God is ioyned to man, and dwells in him.

The vse of all is, seeing loue is of this nature, vse dignity and perfection, therefore we should labour to be rooted in loue, euen euery way firmely set∣led in it. And to this end we should labour more to mortifie our owne selfe-loue, and the care for our owne ease, profit, credit, &c.

And this may wonderfully also shame vs for those defects are found in vs. It may greatly reprooue in vs that coldnesse of affection, that is euen in the better sort, and those frequent ianglings and discords, and that fearefull neg∣lect of fellowship in the Gospell in many places, and all those euill fruits that arise from the want of the exercise of this grace, such as are suspitions, blind censures, &c.

And thus of loue.

Verse. 15.

And let the peace of God rule in your hearts to the which also ye are called in one body: and be thankefull.

In this Verse he exhorts vnto the two last vertues, Peace and thankefulnesse. In the exhortation to peace, there is the duety and the reason. The duety in these words, let the peace of God rule in your hearts, where I consider the nature of the vertue, peace, the author of it, God: the power of it, let it rule: the seat or subiect of it in your hearts: the reason of it is double, first from their vocation, to the which ye are called. Secondly from their mutuall relation, as members of one body.

Peace] Peace is threefold, internall, externall, and eternall. Internall peace is the tranquillity of the mind and conscience in God, satisfied in the sence of his goodnesse. a Externall peace is the quiet and concord in our outward e∣state, and carriage, b Eternall is the blessed rest of the Saints in heauen, c the last is not heere meant.

Of God] Peace is said to bee of God in diuers respects. 1. Because our peace should be such as may stand with the glory of God, so wee should seeke the truth and peace d. 2. It may be said to be of God because he commandeth it. e 3. Because he giueth it, he is the author of it, hence peace is saide to be a fruit of the spirit f: and God is said to be the God of peace g. In this last sence I thinke it is meant heere.

Let it rule] The originall word is a terme borrowed from running at race, and it imports; Let peace be the Iudge, let it sit and ouer-see, and moderate all the affections of the heart, seeing we are in a continuall strife, whereas our affections would carry vs to contentions, discords, brawlings, grudges, and diuisions, &c. Let the victory be in the power of peace. Let peace giue the applause, and finally determine the matter.

Thus of the explication of the sence of the words.

Now all these words may be first vnderstood of internall peace with God, and then God may bee said to be the author of it in diuers respects.

1 It may be said to be of God, because he sent his sonne to merit it. Hence Christ is said to be our peace, h Prince of peace, i Lord of peace, k Secondly be∣cause he sends his messengers to proclaime it, and inuite men to it. l Thirdly because he sends his spirit to worke it m.

Now this peace of God is said to rule.

• 1. When it ouerswayes doubts and tentations, establishing the heart in the confidence of the assurance of Gods loue in Christ, which is when a man can say as the Apostle did, I am perswaded neither principalities nor powers, neither heights nor depths, things present nor things to come, shall euer be able to separate vs from the loue of God which is in Christ Ie∣sus. Catharinus a very Papist could gather certainty out of this place.
• 2. When in our carriage we continually feare to offend God, or doe a∣ny thing that might disturbe the peace of our consciences.
• 3. When in aduersity we can deny our selues, and rather choose to suf∣fer affliction then forgoe the peace of Christ in our hearts n.

Now when the holy Ghost ads in your harts, it implies that true peace with God will encounter both presumption and hypocrisie, and diffidence. Pre∣sumption, for it will rule in our hearts, it will not abide hardnesse of hear••, and the spirituall slumber. It will not rest till there bee affections of godlinesse as well as common profession of it. Hypocrisie, for it notes that it will not 〈◊〉〈◊〉 onely by keeping iustice in a mans life, but it will rule within a mans thoughts and affections. Diffidence, and so these words excellently encounter a feare in weake Christians. Oh I shall loose my peace, and that rest I haue: now this is answered heere, thy peace is in thine heart, and therefore who can take it from thee? it is not like thy money and credit, &c. for these may be taken a∣way: But peace can no man nor Deuill take away without thine owne con∣sent; it is in a Chest where no hands can come but Gods and thine owne.

The vse of this may serue for reproofe of that lamentable security that is in most men about their inward peace with God, not onely that most men wret∣chedly procrastinate through the hardnesse of their hearts, refuse peace in the season when God offers peace, and beseecheth them to be reconciled, but also for that the most men conforme themselues in this presumption, that they are in Gods fauor, when indeed they are not. It was the fault of some Prophets o, and is too common a fault of many ministers to cry peace, peace, when there is no peace, by reason of the sinnes men liue in without repentance. The holy ghost in many places complaines that such is the state of the most men, that they haue not knowne the waies of peace p. And the day of Iudgement shall finde many that cry peace and safety, while they are ready suddenly to perish q, Iehu could say, what peace so long as the whoredomes and witchcrafts of their mother Iesabell remaine? So may not wee say, what peace can there be vnto men, (though the world struggle and gainesay) so long as lippe-seruice, swea∣ring, prophanation of the Sabbath, bloud, drunkennesse, whoredome, con∣tempt of the word &c. do so much abound without amendment?

Secondly, hence wee may learne by all meanes to seeke the peace of God into our hearts. And to this end we must be Gods people, r and get an hum∣ble and contrite heart, s and soundly labour our iustification by faith, t wee must be good and true in our hearts, u and worke righteousnesse, and study the Scriptures, waiting vpon the word preached x.

Thirdly, it may serue for comfort to all Gods seruants that seeke true peace, the Lord would haue them to haue peace, and to haue plenty of it that it may rule in them. Oh but I haue many and great afflictions in the world. Solu. What though, in Christ thou maist haue peace y. Oh but I cannot see which

way I should haue any peace. Sol. He will create peace z. Oh but the Diuell is very violent in tempting. Sol. The God of peace will tread the Deuill downe shortly a. Oh but the peace we haue, neither is, nor heere will be perfect. Sol. Peace shall come b. Oh, but I am afraide least my peace with God breake, and so hould not. Sol. The mountaines may fall, but Gods couenant of peace shall not fall c.

Thus of internall peace, externall peace followes; And it is eyther dome∣sticall or Ecclesiasticall, or polliticall. Peace should rule our houses, and shew it selfe by freedome from bitternesse, and chiding, and brawling, and absurd peeuish passions.

And for Church peace (to write a word or two of that) it is not onely a rest from persecution, but also from discords within, this is a maruellous blessing. This peace hath not in it a confusion of al sorts of men, ioyned together in one vniuersall amity, though they be neuer so wicked. For Christ came not to send such peace, and the word is a fanne that will make a diuision. The world will hate, and darknesse will not mixe with light, the children of the prophets will be as signes and wonders euen in Israell. But this peace is a holy amity and hea∣uenly concord, in the true members of the mysticall body, both in consent and doctrine. This peace in the Church is of singular worth and occasions vnspeakeable ioy and growth in the Church: this is to bee sought and praied for of euery Christian, but especially it should be the care of Church-gouer∣nours. And certainely there would bee more peace if they would more and more loue goodnesse, and honour good men; and more carefully preuent and seuerely purge out the leauen of corrupt doctrine, and wicked life, and so tithe mint and cummin, as not neglect the waightier things of the law, espe∣cially if they would more disgrace flatterers and slanderers, that imploy their whole might to make the breach worse.

Politicall peace either priuate, and so it is a rest from suites and quarrels. Or publike, and so it is a rest from warres, and rebellions, and tumults.

But I thinke by externall peace heere is meant in generall concord, and a quiet, harmelesse, peaceable course of conuersing with men in all our carriage. Now God is said to be the author of it, in that it is his gift, and speciall proui∣dence, to worke it amongst men, and it is said to rule when wee can preferre publike peace before our priuate respects. And when we can seeke it, and not stay till it be sought of vs, and when wee can forbeare and forgiue, notwith∣standing any inequality, Now this peace may bee said to rule in the heart, though it be externall, because if corrupt passions be killed in thee, (as enuy, rage, malice, desire of reuenge, &c.) men would easily agree in life, bind the heart to the good abearing, and the hands will bind themselues.

The vse may be both for reproofe of the peruerse dispositions of the most men that will not liue in peace, but with all falshood and sinne, nourish de∣bate and vaine contentions, as also it may informe and inflame men to desire peace, to seeke it, yea to follow after it, d But that men might attaine peace, they must haue salt in themselues, e that is by mortification season, tame, and purge their owne hearts; yea they must vse the salt of discretion, and to that end pray God to make them wise in their conuersation, yet men must euer re∣member so to seeke peace as to retaine truth too f peace without holinesse is but prophane rest.

Thus of the duty the reasons follow.

To the which ye are called] Wee are called to peace not onely by men, who by their lawes require peace, but chiefly by God, and that two waies. First in the generall precepts of the wordes which are set downe in diuers places. Se∣condly in speciall manner, in the word of reconciliation, that word that con∣uerts vs and reconciles vs doth at the very first shew vs the very necessity and

worth of peace, as the sense of our neede of Gods mercy, makes vs mer∣cifull to men; so the sense of our neede of Peace with God, makes vs peace∣able with men.

This confutes their folly that say forwardnesse in religion makes men tur∣bulent, most wretchedly doe prophane men sinne against Gods people in that aspersion. For they are called to peace, and are the most peaceable people in the world. But let all that feare God, euen shew the fruit of their holy calling, by approuing themselues to belouers of peace.

In one body] The second reason is taken from their mutuall relation a∣mongst themselues, they are members of one body, and as it is vnnaturall and vnseemely to see a man teare his owne flesh, so is it most vnnaturall and vn∣seemely for Christians to bite and deuoure one another, by iarring, and com∣plaining, and wrangling one with another: and wee should hence learne to speake all one thing, and haue all one faith, and one heart, and so liue in peace that the God of loue and peace may be with vs. But of this mysticall vnion in the former Chapter.

Thus of Peace. Thankefulnesse followes.

And be yee thankefull] Thankefulnesse is either to God or men. T'is the lat∣ter here is meant; Thankfulnesse to men must be considered in it selfe, and in the amiable performance of it, for the word is by some rendred amiable. And it may bee it notes but the right manner of affecting in giuing or receiuing thankes.

This thankefulnes hath in it principally gratitude, that is, thanks in words yet it may containe also gratuities, that is, tokens of good will, whereby wee indeauour indeed to recompence good for good.

Thankefulnesse is sometimes in desire, sometimes in deed, it is true thank∣fulnesse vnfainedly to desire opportunitie to shew it.

Thankefulnesse may be due, not onely to godly men, but also to wicked men, yea such as turne to be our enemies, we should watch to the opportuni∣ties of doing them good, though they be euill.

Now the Amiablenesse required, is either in him that must performe thankefulnesse, or in him that must receiue it.

In performing thankefulnesse wee must obserue these rules. First, it must be wholly. 2. It must be in all places. 3. It must bee without flatterie, or in sinuation to begge new fauours. 4. It must bee without the fauouring of the vices of others.

In receiuing thankes there are these three rules.

• 1 That he intend not to bring into bondage by shewing of kindenesse, for so to receiue kindnesse were to lose a man liberty.
• 2 That out of pride he waxe not conceited by complaining of vnthankful∣nesse, for the meere want of manner or measure he expects, where he might see it comes not of ingratitude or a will not to giue thankes, but meerely out of naturall defect or want of skill, or will to complement it.
• 3 That he water what he hath sowed, that is, labour to keepe kindnesse a foot by nourishing it, at fit occasions and opportunities of doing good.

Vers. 16

Let the word of Christ dwell in you Richly in all wisdome, teaching, and admonishing one another, in Psalmes, and Hymnes, and Spiri∣tuall songs, singing with grace in your hearts to the Lord.

Hitherto of the speciall rules of holy conuersing with men: The gene∣rall rules follow, Verse 16.17. and they concerne.

1 The meanes of holy lfe, Vers. 16. viz. the word.

2 The end of holy life, Vers. 17. viz. the glory of Christ.

The 16. Verse conceiues an exhortation to the carefull, and plentifull, and frequent vse of the word.

Doctrine from Coherence.

The Word is the principall meanes, not onely to make vs religious and ho∣lie in our behauiour towards God, but also to make vs righteous, iust, and amiable in our carriage towards men. It is the Word that makes vs 1. New creatures a 2. Humble b 3. Meeke, Psalm. 45.4. where it is called the word of meekenesse, not because it requires it, and containeth discourse of the prai∣ses of it, but by effect, because it makes men so. 4. Patient and long suffering Reuel. 3.10. The word of my patience. It begets patience, yea, such patience as Christ will owne, yea such as by influence comes from Christ, by meanes of the word. 5. Clement, able to for beare, and forgiue c. 6. Louing, able to expresse in carriage the affections and duties of loue d. 7. Peaceable, Esai. 2. 2.4. The word shall iudge all strife, so as men shall not onely lay aside the ef∣fects and meanes of contention and hostility, but become by the power of the worde, willing to serue one another in loue, yea to abide the labour of loue, noted by mattockes and sithes. No worke so base, or laborious, but godly men perswaded by the word, will vndertake them for the good and peace of the Church, and their brethren. I might instance in the rest of the vertues, but these shall suffice.

This should informe vs concerning the causes of the viciousnesse of the liues of the most: it is because they so stubornly rebel against the Word; either refusing to heare it, or hardning their heart against the working of it. And se∣condly, if wee finde our corruptions in our selues to get head, and make vs not onely a burthen to our selues, but an offence to our brethren, wee should come to the word, and to Christs Ministers, for there wee may finde helpe if we will be aduised: and if our seruant and children in their carriage be disor∣dered, we should bring them to Gods house, that there they may bee framed to a greater care of their behauiour in our house.

Thus of the Coherence.

This verse in it selfe containes an exhortation concerning the word of God: and thus he exhorts to the right vse; First, of the word in generall. Se∣condly, of one part of the word which is the Psalmes. Concerning the word in generall, heere is to be considered. First, the Author of it, Word of Christ. Secondly the manner of entertainement of the word, Let it dwell in you plente∣ously in all wisdome. Thirdly, the end or vse of it should bee put too: First, to teach in what we know not. Secondly to admonish in what we doe not.

Word of Christ] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Word is taken sometimes for Christ himselfe, Iohn 1.1. And so it is true that we should labour that the word Christ should dwell in vs. Sometimes for Preaching, Act. 20.7. and so it is true that wee should grow so carefull and skilfull in remembring the Sermons wee heare, that our hearts should be stored with riches of that kinde. Sometimes for me∣morable sayings, Act. 2.22. & 20.35. 1 Tim. 4.9. 2 Tim. 2.11. 1 Titus 3.6. Heb. 7.28. Rom. 13.9. And so it is true that a Christian should be so familiar∣lie acquainted with Scriptures, that all the memorable sayings in them should be ready in their memories.

But to come neerer, by the word of Christ, some vnderstand the counsels and exhortations of Christ, concerning the contemning of the world, to the intent to deuote our selues to the contemplation of heauenly things. Some vnderstand the promises in Scripture concerning Christ, or to be had in him. Some vnderstand that part of the Scripture which Chist by his owne mouth vttered. It is true, that in euery of these a Christian should bee exceeding rich.

But I take it, that all these senses are too straite and narrow for this place. By the word of Chirst, therfore I vnderstand, the whole word of God contained in both the old and new Testament. And this is said to be the word of Christ foure waies.

First, as Christ is the subiect of it. the summe of the word is Christ. Se∣condly, as it is the proper inheritance and riches of the body of Christ, the dowrie he hath bestowed vpon his Church. Thirdly, as he is the conseruing cause of it. Fourthly, as he is the Author of it: and so I take it heere princi∣pally to be meant.

Christ is the Author of the word: First, in respect of inspiration a. Second∣ly, in respect of Commission to his Ambassadors b, he doth not onely indite the Ambassage, but giues Commission to the Ambassadors. Thirdly, in re∣spect of confirmation c externally, by the signes that follow it, and internal∣lie, by the seale of the spirit d. Fourthly, in respect of personall promulgation of it in that, in the old Testament in humane shape hee appeared to declare it to Adam, Abraham, Iacob, and the Patriarkes, and also by visions to the Pro∣phets, and in the new Testament by incarnation, taking truely our nature, did by liuely voice in his owne person preach the Gospell to men. Fifthly, in re∣spect of energie, or the power and efficacie of the word which wholly depends vpon Christ, and is shewed by the growing of the word notwithstanding all oppositions, and that it cannot be bound, though the Ministers of it suffer e, and in the difference of power betweene Christs Ministers and hirelings; yea, hence it is so liuely and mighty in operation, that it discernes and dis∣couers the verie secrets of men, and telles tales of the hearers f.

The vse is either more generall, or more speciall; more generall, either for information to satisfie vs concerning the hard sayings in Scripture, and the experience of the truth of that, Iohn 8.43. viz. that wicked men cannot heare the words of Christ. It comes from the soueraigne maiestie, and secret excel∣lencie of the word, and the spirituall nature of it (as the word of Christ) remo∣ued from the sense of the carnall reason and fleshly affections of vnregenerate men. And also this serues for instruction and that either negatiuely, or affir∣matiuely.

Negatiuely the vse is, therefore take heede of sinning against the word of Christ, and as men sinne against the Word many waies, so principally sixe waies.

First, by contemning of it g. Secondly, by betraying it to Satan, letting him steale it out of our hearts h. Thirdly, by choaking it with cares and lusts i. Fourthly, by making it of none effect k by Traditions. Fiftly, by a proud chal∣lenging of the knowledge of it to our selues l. Sixtly, by being ashamed of our obedience or profession of the words of Christ, when we are amongst sinfull and wicked men m.

Affirmatiuely, it may teach vs foure things.

• 1 To receiue the word of God with all humility and meekenesse n
• 2 To receiue it with faith o.
• 3 To glorifie the word of God p, which we doe; First, when we ascribe the praise not to men, but to Christ. Secondly, when we esteeme it more then the wordes of the greatest men.
• 4 To be carefull of our carriage and practise, that so the word of Christ which we professe, be not euill spoken of q, for the blame of our euill life will bee laide vpon the word: they will say, this is their gadding to Sermons.

In speciall, seeing the word is the word of Christ, it should teach: First Ministers, foure things.

• 1 To teach it with boldnesse r, not fearing the face of any man.
• ...

• 2 To attend vpon the word onely, and not medle with ciuill busines∣se, is it meere to leaue the word of Christ to serue tables s?
• 3 To humble themselues to walke with God in so good a function. Who is sufficient for these things? We speake not our owne words, or the words of men, for then wit, reading, learning, and direction might perfect vs, but we speake the words of Christ, and therefore our fitnesse and sufficiency to speake to mens consciences, comes of the immediate blessing and assistance of Christ.
• 4 To deliuer the word with all faithfulnesse, studying to approoue themselue, as the workemen of God (seeing they deliuer the word of God) Diuiding the word aright t holding fast the faithfull word of doctrine u: not making Marchandise of the word, but as of sincerity, and as of God, in the sight of God, speaking in Christ. Casting from them the cloake of shame, not walking in craftinesse, nor handling the word de∣ceitfully, but in declaring the truth, approuing themselues to euery mans cons••ience in the sight of God x.

Secondly, the People, to imbrace the word, presse to it, neuer be ashamed of it, nor giue it ouer, but receiue it constantly with ioy, though it cost them much paines, and many crosses and disgraces y. For this constant receiuing of, and cleaning to the word, makes them exceeding deare to Christ, as deare as his mother, and his brethren: This is the chusing of the best parta, this is a signe that they are the Disciples of Christb: that they loue Christ indeede c, that they be in Christ d: Shee said well, that said of Christ, blessed was the wombe that bare thee, and the breasts that gaue thee sucke. But Christ addes, that they are more blessed that heare the word of Christ and keepe it e. The bles∣sed virgin was more happy in that shee conceiued Christ in her heart, then that shee bare him in her wombe.

Thus of the Author of the word.

The entertainement of the word followes: and heere the Apostle designes; First, the subiect, persons: You. Secondly, the measure, Dwell plenteously. Thirdly, the manner, in all wisdome.

First, I consider of the expositions of all the words, which are very full of senses, and then make vse of altogether.

In you] These words note vnto vs two things: First, the persons who must intertaine. Secondly, the place where, in you, 3.1. in your hearts.

First, for the persons: the Apostle would haue vs know, that not onely Cleargy men (Epaphras and Archippus) but lay men of all sorts are tyed to the study of Scriptures.

I distribute the sorts:

First, Yong men as well as the gray heires f for the word helps them to o∣uercome the Deuill, euen all tentations to lust, and vngodlinesse whatsoe∣uer, yea by the blessing of God many times it makes them wiser then the an∣tient g.

Secondly, distressed men, as well as such as liue at ease, and prosperity, and abound in leasure. I say, such as haue many cares and troubles, distressed, ei∣ther by crosses h, or by persecutions i, or by contempt k.

Thirdly, Ignorant men, as well as learned men, such as are simple in respect of naturall parts, or vntaught in respect of education, are tied aswell as o∣thers, they may not say, they were not brought vp to learning, for many times simple and vnlearned People in the very entrance ineo the wordl: when they bring good and holy desires with them, get more light of the wonders of Gods Law in few weeks, then many great learned men doe in all their daies, for sound sauing knowledge.

Fourthly, Women aswell as men are bound hereunto Prou. 31.26. & 1.8.

Yea, such women as are full of businesse and cares, not good women or wiues, but good huswiues also are tied, yea not onely to learne the word, but to teach it as the places shew.

Thus of the Persons.

Secondly, in you: Notes the place that the word must bee entertained in, In you, that is, in your mindes, for contemplation; in your hearts, for holy de∣sires, and affections; in your consciences to guide them to a holy manner of giuing sentence, &c. This is that which is promised to all the faithfull in the couenant of grace, Ierem. 31.33. and noted as the signe of the righteous Psalm. 37 21.

Dwell] A Metaphor borrowed from housholde intertainement, and notes 3. things vnto vs.

1 That the word should be familiar to vs and known of vs readily, and we so acquainted with it as with our brethren, or sisters. Say vnto wisdom, thou art my sister, &c. Pro. 7.4. To note, that as in nature he is accounted a singular Ide∣ote that knowes not his owne brothers or sisters: So in religion, in Gods ac∣count is extreame simplicity, and blindnesse, not to be familiarly acquainted with the grounds of behauiour and comfort, as they are contained in the word.

2 That it should be domesticall, we must get it into our houses, aswell as our Churches: and that three waies: First, when we come home from Gods house we should keepe the word taught, a foot by repetitions of it, and by tal∣king of it vpon all occasions, that the life of the doctrine be not lost. Second∣lie, there is required a familiar teaching, and plaine and familiar instructing of seruants, distilling of the principles, and profitable precepts of the law as they are able. God gaue his testimonies to Israell, not that the Clergy men should haue them in the Temple and Synagogue, but that Parents should haue them in their seuerall dwellings, to instruct their children, and their childrens children m. Thirdly, the admonitions, rebukes, counsels, and encouragements vsed in the family should be grounded on the word: for conscience onely is the fountaine of all right subiection, and obedience•• the bonds of nature because he came out of thy loines) or the bonds of policy (because hee is thy hired seruant) are too weake to inforce (of themselues) a constant, and cheerfull, and iust subiection. The true reason why men speed so ill in their seruants and children is because they nurture them with their owne words, but distill not into their consciences the words of Christ.

Quest: But to what end should their neede all this adoe about the Scrip∣tures in our houses, what good comes of it?

Answ: If it be not intimated sufficiently before: yet plainely vnderstand, that the word is to be exercised in our houses: First as a refuge against afflicti∣on and domesticall crosses, both to direct and comfort vs, Psalm. 119.143. 147.165. Secondly, as a meanes of instruction to our ignorant children and seruants. Thirdly, as a meanes of the sanctification of the creatures, and our callings, 1. Tim. 4.4. Lastly, seeing Satan will tempt vs, and our natures will be vicious, not onely in Gods house, but in our owne houses, we haue reason to carrie the Medicine to the sore, and to bring the sword of the Spirit, which is the word of God, home with vs, and drawe it there, seeing the Deuill will cast his firie darts there, he that is in danger of a subtill and furious enemy, alwaies must looke vnto two things: First, that he hath on all his Armour. Second∣ly, that he be readie at all times, in all places, when his aduersary will encoun∣ter with him. A malicious and skilfull aduersarie desires but to find his ene∣mie vnarmed in one part of his body, or in one place: so is it with vs, for be∣cause men haue no sword of the Spirit at home, therefore it comes to passe that men that haue good affections in Gods house haue base and vile affecti∣ons

in their owne houses. Thirdly, it notes that the word must be constant∣ly entertained and exercised in our houses, for they are not said to dwell with men that lodge there onely for a night or a day or two.n So the sudden and passionate vse of the word now and then will not serue it.

Plenteously] the originall word notes two things. 1. The measure, and so it is well rendred; plenteously. 2. The worth of the knowledge of the worde, and so it is by some rendred, richly. In the first sence it teacheth vs that wee should labour by all meanes to abound in the knowledge and vse of the word. It should be, not in a scant and sparing measure, or in some parts of it, but wee should grow from measure to measure, and from knowledge to knowledge. In the second sence it teacheth vs, that the knowledge of the word is the Chri∣stians riches, so he saith, 1. Cor. 1.5. rich in all speech and knowledge. Christians should account their vtterance in holy and profitable speeches and conferen∣ces, and the inward notions of sauing knowledge, as their best wealth, so as they should neuer thinke themselues poore so long as they may haue plenty of knowledge in the vse of the meanes. Thus Dauid reckons of his wealth. Gods statutes more deere to him then thousands of gold and siluer, o and that know∣ledge he can get from the word out of Gods treasury, manger the malice and power of the Deuill or euill men, he accounts more worth then rich spoylesp, this may appeare in the contrary in the case of the Laodiceans q.

In all wisedome] wisedome is sometimes taken for vertue as folly is for sinne, but heere I take it for knowledge, and that not as the gaining of heauenly wisedom is the end of the entertainment of the word, but as it notes the man∣ner how we should entertaine the word, this wise manner of entertaining the word, I consider both negatiuely and affirmatiuely: Negatiuely to handle the word wisely is not to handle or vse it: First; coldly, fruitlesly, or vnaptly: Secondly; peruesly in wresting the word to ill ends, to nourish curiosity, am∣bition or sinne. Thirdly, carnally as the Capernaites, that know no flesh of Christ, but the flesh of his body, nor any eating but carnall. Fourthly; not indiscreetly when we come abroad into company, we should so professe and vse the word, as that we dishonour it not by Indiscretion, by not heeding pla∣ces, times, occasions, &c.

Affirmatiuely to vse the word wisely, is in the generall, especially to teach our selues. And to this end: First, to vnderstand it. Secondly, to seeke pro∣fitable things, not curious & pleasing things only. Thirdly, so to try all things as to keepe that which is good. Good I say particularly and for our owne vse, there be some things in hearing, reading, &c. that doe exceedingly; not onely affect vs, but are in speciall manner fitting vs: now it is a speciall wisedome to keepe these things whatsoeuer else we lose. Fourthly, to wait vpon all the op∣portunities of getting profit by the word, to know our seasons q. Fifthly, in carriage abroad, not to be so indiscreetly open in the discouery of our minds and knowledge, and opinions, as to be catched by the fraud of any, and to this end, not to trust all that faine themselues to be iust men r.

In all wisedome] All for measure, all for diuersity of the things knowne, all for sincerity in the obseruation of the rules of wisedome, in the manner of en∣tertaining the word, all wisedome, that is, all necessary to saluation.

Thus of the explication.

The vses follow, and those are eyther generall from all their words, or spe∣ciall from each of them. The generall vses are for reproofe, information, in∣struction or consolation.

1 For reproofe, if it must be thus of all intertained, how great a sinne is it, to neglect or contemne the word, and in as much as this is a great and com∣mon sinne, it is required, and requited by God with foure singular curses. The first Iudgement vpon the contemners of the word is, that all the comforts

of the word, are vnto them as a sealed booke: so as that worde which is to the faithful a well-head of all true and sound ioy,4 vnto them is of no tast nor pow∣er, they can find some sauour in any profits and sports; &c. but none in the word. The second iudgement is▪ that when they doe for fashion or for feare, and other ill ends come to heare the preaching of the worde, they are many times slaine by the words of Gods mouth, and the Prophets euen mow downe scores, hundreds, and thousands of them, so as they are pierced and galled, smitten and buffeted, with the terrors of the word, (which is onely open to re∣buke them) and they see that threatning many times comprehends vnder it multitudes of men.

Ob. But this comes onely of the seuerity of the teachers, that set themselues to preach damnation and to vtter terrible things.

Ans. This was the obiection in the Prophet Micha his time, and vttered by such as bare the name of Iacob: to whom all the promises did belong, and they were answered by the Prophet, that for resoluing of their doubt, they should ask 2. questions of their own consciences. The first was, whether they thought their workes were like the works of Iacob, and the rest of the ancient Saints, to whom such comforts did belong, or whether such vile prophanenes and wickednesse were found in Iacob, as was apparantly found in them. The second question was, whether they did not see that the words of God were al∣waies good to such as walke vprightly. In all which he showes that it is not the vncharitable seuerity of Gods seruants (for the doctrine is good to good men) but the vile prophanenes and contempt of the word in the people that made them liable to such terrors in the word.

The third iudgement is, that all ciuill praises in men that contemne the wisedome of God in the word, are singularly vile in Gods sight, Ier. 8.8.9. and he instructed in wisedome.

Lastly, saluation is farre from the wicked, because they seeke not Gods sta∣tutes, the euidence of the hope of a better life is remooued from them, so as speaking from their owne sence, they auouch it that no man can be sure of e∣ternall life to himselfe, and if in the generall, the prophane neglect of the word be thus sought out and iudged of God: then surely those persons must needs be in great danger, that neuer opened their dores to the word, neuer taught their children and seruants, scarce euer had a bible in their houses: but especi∣ally such as shunne the word, as a true rocke of offence. Yea many of Gods Children may be iustly rebuked in this, that they are so farre from shewing that the word hath dwelt plenteously in them, that whereas for time and the plenty and power of the meanes, they might haue beene teachers, they haue need againe to be taught the very principles. And they shew it in that they are so inexpert and vnskilfull in the word of righteousnesse.

The second generall vse is for information. See the admirable largenesse of the word and the perfectnes aboue all other things vnder the sunne, it is good for worship in the temple, it is good for our affaires in the family, it is of vse in prosperity and in aduersity, it fits for the profit of all sorts of men, at all times, and in all places, and so doth nothing else in the world.

The third generall vse is for instruction. The meditation of the intertaine∣ment of the worde in all these words required, should teach vs to open our Churches, open our houses, yea our hearts and all for the word. And to this end to consecrate our selues to the study of the word in all the meanes both publike and priuate.

Ob. But if I should, it will be in vaine I haue such an ill memory, &c.

Ans. The beginning of the word is truth, and men should find by experience the contrary to their feares, if they in sincerity fought vnto God in the word, and as for ill memory we must know, that a good memory is the gift of God

as well as a good heart, and no man hath it naturally, wicked men may haue large memories, but not sanctified to containe holy things: and therefore if men would seeke to God in vprightnesse of desire: whatsoeuer they lost, yet the iudgement or answer of God in the word preached, or by reading or con∣ference, (which resolueth their doubts, pointeth at the meanes to redresse their corruptions, &c.) should not be wholly forgotten. The iudgements of his righteousnesse endure for euer, that part of knowledge that particularly answers their desires, or the experience of their want in themselues, this shall be deep∣ly imprinted in them by God, so as the vertue thereof shall neuer be lost. To conclude seeing the holy Ghost requires all carefull intertainement of the word, we should do that vnto it that we would do for the entertaining of some great man into our houses. 1. make cleane the roome of our hearts: purge our hypocrisie, malice, &c. 2. When the word is come in molest it not, take heed of strange affections, passions and lusts. 3. Receiue it with ioy and ex∣presse all the signes of ioy.

The last generall vse is for consolation vnto all such as loue the word. They should incourage themselues and say with Dauid, thy statutes shall bee my song, so long as I continue in the house of my Pilgrimage. Ob. But our inward desires and delights in the word are mixed with outward disgraces and scornes of men: we are reproched, slandered, rebuked, &c. Ans. Hearken vnto me ye that know righteousnesse (not ye that talke of it, or heare them that teach it, but yee that know indeed what sincerity meanes) and ye of the people in whose hearts are my lawes: as if God would wish them to looke vp and see the great reward of their well doing. Ob. But they might say we are tanted and threatned, and disgraced. Ans. Feare not the reproach of men, nor be afraid of their rebukes. Ob. But we see that wicked scorners scape vnpunished and are in better credit doing ill, then we doing well. Ans. though God doe not by sudden iudge∣ments destroy them all at once, yet he promiseth that his curse shall secretly and insensibly eate them as the moth. God doth daily iudge them though we see it not, and for the faithfull their righteousnesse shall neuer be taken away by the reproaches of men, but it will indure for euer, &c.

Thus of the vses in generall

From the particular consideration of each of the words, diuerse speciall vses may be made.

Dwell] First, if the word must dwell with vs it should teach vs to practise what we are here exhorted, get the word into our houses, let it so dwell with vs that nothing sound more in a Christian house then the word: that is to liue comfortably. This is to liue in the shadow of the almighty, a in the very light of Gods countenance. b A house without the word is a very dungeon of darknesse to exercise our selues in the Law, it will giue our hearts rest in the daies of euill. The Fathers commandement and the mothers instruction would leade our children and seruants when they walke,c it would watch for them when they sleepe, and when they wake it would talke with them, it would be a lanterne, and the very way of life to them. It would keepe them from the strange Woman d, there would not be such filthinesse in many houses as now commonly appears to be. What can better preserue Iacob from confusion, or his face from being pale, then if he might see his children the worke of Gods hand, framed and fit∣ted by the word in regeneration, and the duties of new obedience, this would make religious parents to sanctifie Gods name, euen to sanctifie the holy one, and with singular incouragement from the God of Israell, Isa. 29.22.23.

In you] Secondly, in that the People are made the subiect persons to bee exhorted heereunto, it plainely confutes the opinion and practise of the Pa∣pists, that either hide the word in a strange tongue, or prohibite priuate men, from the domesticall and daily vse of it. But the Apostle doth not enuy it in

the Lord•• people, that the word should dwell plenteously in them as well as in Cleargy men.

Plenteously] 3. In that he requires the word should not onely dwell with vs but for measure, be plenteously there, it should teach vs in practise to endeuor it: but for explication of this vse, I consider of two questions to answer them.

Quest. 1. What must we doe that the word might be in vs plenteously, and the knowledge of it abound?

Ans. Sixe things are to practised. 1. We must walke at liberty, freeing our heads from worldly cares, lusts, and delights e. 2. We must auoid euil com∣pany, and say with Dauid, away from me all ye wicked, for I seeke Gods statutes f. 3. We must striue to take away the lettes of the practise of what we do know: this Dauid calls the lifting vp of his hands to Gods law g. 4. Wee must exercise our selues in the word day and night, in reading, hearing, meditating, conference, propounding of doubts, and comparing of places, and all times, by all waies, turning our selues into all formes to gaine knowledge. 5. We should by prai∣er beseech God to doe two things for vs: first, to giue vs the spirit of reuelation h: secondly, to giue vs larger hearts i. 6. We must be thankfull for what know∣ledge we do get by the meanes k.

Quest. 2. But how may we know whether the word doe dwell plenteously in vs?

Ans. It may bee tried and discouered seuen waies. 1. By our growth in true humility and meekenesse.l 2. By the confirmation of the testimony of Iesus in our hearts m. 3. By the measure of our growth in the loue of God and his people, yea and thus we may try our declining in the vigor of knowledge (for knowledge had in aboundance, may be blasted and grow singularly dull and feeble) for as our affections to the meanes, and to Gods children is, so is the vigor of our knowledge: he must not say he knowes God, that hates his brother, yea and so will it serue for triall to euery one in the degrees of ascen∣ding or declination euen in Gods children. 4. By the desires and secret mu∣ses of our hearts, for then we grow in knowledge, and haue store of it, when we can say as Dauid doth, I haue remembred thy name n O Lord in the night. And as the Church saith, the desires of our soules is to thy name, and to the remembrance of thee, and our spirits within vs seeke after thee o. 5. By our confidence in it; a man that hath gotten a great deale of wealth, mony or lands, enlargeth his heart to a great confidence in it. So a Christian hath gotten a great deale of sauing knowledge, when he is able to make it his portion in all estates whatso∣euer befals him: p it shews men haue but a little of the word in them, when e∣uery crosse can dissolue their rest and confidence. 6. By our measure of liber∣ty from the power and bondage of speciall corruptions q. 7. By our abilitie in admonishing, they are full of goodnesse and knowledge that are able to ad∣monish r.

Richly] 4. In that the word must dwell in vs richly, it may serue 1. for re∣proofe, and that two waies. First of mens worldlinesse, that thinke any other riches would serue the turne, but to be rich in God they neuer desire it, but all in vaine as the Parable shews, Luke 12. Secondly, of mens hypocrisie, they say are rich when they are not, Reuel. 3.18. Secondly for instruction, therefore let heauen suffer violence, a Christian should be no more a weary of his paines in seeking this riches of the word, then carnall men are of their worldly profits, yea we should pray God so to quicken vs, that we may keep his testimonies as we would keepe treasure s.

Lastly, in that he ads in all wisedome] it should teach vs, first to pray to God with Dauid, that he would teach vs good iudgement and knowledge, t and second∣ly to make conscience, as to get vnderstanding of the word, so to vse wisdome and discretion, both in the bettering of our knowledge, and in practise the

same Scripture that binds vs to a plentifull vse of the word, binds vs to a wise vse of it.

Thus of the second thing, viz. the intertainment we must giue to the word. The end or vse the word should be put to followes.

Teaching and admonishing your selues or one another: viz. your fellow mem∣bers and partakers with you of the same promises and hope.

These words may be referred either to the generall exhortation before, or to the particular charge concerning Psalmes or Himnes afterwards. I principal∣ly consider them as referred to the generall exhortation before, and so I note, that though there be many good effects of the word, or many vses it should be put to, yet Teaching: (about things not knowne) and admonishing (about things known and not practised) are chiefe.

Ob. It seemes this place fauours the opinion of such as hould that Christi∣an neighbours met together vpon the Lords day or at other times, when there is no publike exercise, may labour to edifie themselues by instructing one ano∣ther out of the word priuately?

Ans. It is not vnlawfull so to doe, and this place doth approue of it: so as they keepe themselues within their bounds, viz. that the matter taught bee not against Piety the true peace of Sion, and that the manner bee plaine and familiar, as family instruction should be by keeping a foote publike doctrine, by conference, propounding of doubts, or instructing of the ignorant out of such places as they doe vndoubtedly vnderstand.

Concerning teaching, we must know that God doth teach by his spirit, u by his rod, and by his word, so heere, but that which wee are heere to note is, that the word is to be vsed by euery Christian, euen for instruction, this is the end why the Law was giuen x, a wise man hauing gotten knowledge into his head, must by his lippes spread it abroad y. Qu. But whom must wee teach. Ans. Principally our selues, so as wee consider our owne waies to turne our feet into Gods testimonies z, yet also we are to teach one another, when we spy our brethren to be ignorant, so should not onely ministers doe, but mai∣sters of families, and euery Christian in conuersing with others.

Admonishing] Man is admonished. 1. by the rebukes of the Law a. 2. by the example of Scripture b. 3. by the spirit of God c. 4. by the conscience, in wicked men many times. 5. men are rebuked by their owne wordes d. 6. by the words of other men especially, as admonition is grounded on the wordes of God. So heere.

Concerning admonition I propound foure things, 1. who may admonish, 2. who are to be admonished, 3. how. 4. the vses.

Quest. 1. Who may admonish. Ans. Ministers may, e Parents may, f yea men ought ••ot to reiect the admonitions of their wiues, g nay which is more they may not despise the iudgement of their seruants h. Quest. 2. Who are to be admonished. Ans. I consider it; 1. Negatiuely. not

• 1. They that sinne against the holy Ghost.
• 2. Hereticall men, after once or twice warning. Tit. 3.10.
• 3. Not stubborne, wilfull, scornefull prophane persons. Not dogges and swine. Math. 7. Not the scorner, Prou. 9.8.
• 4. If it be about wrongs and abuses offered to vs, eyther by hypocri∣ticall Friends, or open enemies, it is a godly mans part at some times and in some places, to be deafe and dumbe, as if they vnderstood not, or as men in whose mouthes are no reproofe. Psal. 38.14.

2 Affirmatiuely, in generall euery man, Act. 20.31. In particular, I in∣stance onely in some sorts of men, we must admonish vnruly professors, i be∣sides, ordinary wicked men that appeare not to bee scorners, not onely may, but ought to be admonished, that the light may manifest their workes, k that

they may become sounder in the faith l, and though this be not amongst men for the time, any whit pleasing, yet the blessing of goodnesse shall come vpon them, whilest they that flatter men in their sinnes, and say to the wicked, thou art righ∣teous, shall be cursed and hated of the multitude m. Yea, none are so wise and god∣lie, but they may be admonished n such as are full of goodnesse and know∣ledge able to admonish others o, but it should be our most vsuall and princi∣pall labour, to admonish our owne soules, and reproue our waies in Gods sight p, for it is a speciall way by which a wise man may bee profitable to him∣selfe q.

Quest: 3 What rules are to be obserued in admonition?

Answ: In admonition we must consider: First, how to performe it. Se∣condly, how to receiue it. In performing admonition, wee must especially looke to two things: First, that the ground of admonition be out of the word of God, beeing the words of Christ, not our owne words; to this end we should store our selues, and hold fast the faithfull word according to doctrine: First, wee should bee constantly stored with grounds out of the word, both for matters of opinion, and against the corruptions of mans life, and for performance of holy duties, that as we haue occasion we may rebuke, &c.r Secondly, we must see that the maner of admonition be right. Admo∣monition is to be performed: First, with Inocency we must not be faulty our selues, or if we haue beene we must plainely acknowledge it, before we admo∣nish. Secondly, with discretion which must be shewed in 3. things. First, that wee bee sure that they haue offended, not led to it by suspition of our owne harts, or by hearesay or by outward appearance, not iudge by the hearing of our eares, and sight of our eies s. Secondly, that if we know it to be an offence, wee must consider whether it be not of the number of those offences, a wise man must hold his glory to passe by t. Thirdly, that it be done seasonably, with loue admonishing as a brother u. Fourthly, with meekenesse. Fiftly with secre∣sie x. Sixthly, with plainenesse, spare no words to satisfie them y. Seuenthly, with compassion and tendernessez. Eighthly, with perseuerance a, we must not be wearie and discouraged, but accomplish it. Ninthly, with all authority b, that neither our selues nor Gods ordinances be despised.

In receiuing admonition we must looke to foure things, wee must receiue admonition: First, with loue and holy estimation c. Secondly, with all humilitie, readily inclined to suspect our selues, knowing that we haue cause to say, and thinke of our selues, as that worthy man did, I am more foolish then any man, and haue not the vnderstanding of a man in me d, &c. Thirdly, with subiection and direct acknowledgement, giuing glorie to God. Fourthly, with reformation, else all is in vaine.

The vses are, first, to teach vs therefore to stirre vp our selues, to performe this mercy in admonishing: for a wise man, euen Salomons wise man, that is, a religious wise man may learne wisdome by it e. Yea it is as a golden earing to the wise and obedient eare f. And he that rebuketh shall find more fauour at the length then he that flattereth with his tongue g. Men are said to be pulled out of the fire by admonition h. Secondly, we must take heede of sinning against admo∣nition. Now men sinne against admonition, three waies. First, in not per∣forming it, this hath very ill effects such as these, not admonishing breedes dwelling suspitions, suspitions breed a very habit of misinterpretation: misinter∣pretation begets a loathnes to come vnto the light to shew the reasons of dis∣like, this loathnesse begets a very separation in heart: seperation begets a de∣cay of Loue to the meanes; decay of respect to the meanes, begets a decay of zeale and gifts, and from hence there is a high way to internall or externall A∣postacie, or some great iudgements of God.

Secondly, in not performing it aright, as when men make their wrath to

fall vpon the fatherlesse, or digge pits for their friendsi, or when men respect Gods person k, and make the pretence of Gods cause, glory, name, &c. to be the colour for the venting of their owne particular enuy and dislike; or when men neuer haue done, but grow impudent, and reproach men ten times, and are not ashamed l. To conclude, when men faile in the manner before de∣scribed, want innocency, discretion, meekenesse, loue, &c.

Thirdly, in not receiuing admonition: and thus men faile diuersly, when men shift, excuse, denie, extenuate, &c. and yet in heart bee conuinced, or when men fall into passion, or grudging, or traducing afterwards; or when men would faine make the admonisher to sinne in the word, and lay snares for him that rebukes m. But there are some are worse then any of these, for they are such as none dares declare their way vnto their face: Men dare not, they are so passionate and haughty, but God will lay them in the slimy valley where are many already like them, and innumerable more shall come after them n. Many are the ill effects of resisting admonition: It is a signe of a scorner o, and that men are out of the way p, it brings temporall iudgements and shame vpon them q, men may also come to that horrible condition by resisting admo∣nition, that they beeing peruerted shall goe about damned of their owne soules r.

Thus of the generall exhortation.

The speciall exhortation concernes one part of the word, and that is the Psalmes. Which are heere to be considered.

• 1 In respect of matter, Psalmes, Hymnes, and Spirituall songs.
• 2 In respect of the manner, singing with grace in your hearts to the Lord.

The matter is heere three waies to be considered: First, in the ground, foun∣dation, or authoritie of the Psalmes we vse, viz. they must bee the word of Christ, that is contained in the Scriptures. Secondly in the kindes of Psalmes, there are many sort of Psalmes in Scripture. The Psalmes of Moses, Dauid, Salomon, and other Prophets: but all are heere referred to three heades; they are either Psalmes, specially so called, or Hymnes, or Songs, great adoe there is among Interpreters, to find a difference in these; some would haue Psalmes to be the songs of men, and Hymnes of Angels: some thinke they differ, e∣specially, in the manner of Musicke. Some are sung by voice, some plaid vp∣on instruments; but the plausiblest opinion is not to distinguish them, by the persons that vse them, or by the kinde of musicke, but by the matter, and so they say Psalmes containe exhortation to manners or holy life. Hymnes containe praises to God in the commemoration of his benefits. Songs con∣taine doctrine of the chiefe good, or mans eternall felicitie. But I thinke there needs not any curious distinction: it may suffice vs that there is varietie of Psalmes in Scripture and God allowes vs the vse of euery kinde. Thirdly, the property of the Psalmes, they are Spirituall, both because they are indited by the spirit, and because they make vs more spirituall in the due vse of them.

From hence then we may learne these things.

• 1 That singing of Psalmes is Gods ordinance, binding all sorts of men: Ephes. 6.19. Iam. 5.13. Psalm. 66.1.2. & 92.1. & 135.3. a part of our goodnesse, and a most comely thing.
• 2 That a Christian should chiefely recreate himselfe in singing of Psalmes, Iam. 5.13. God doth not allow vs other recreations to shoulder out this, as the most doe.
• 3 That we should sing Psalmes in our houses aswell as our Churches both for daily exercise, Psalm. 101.1.2. and when Christians meet together: 1 Cor. 14.26. Ephes. 5.19.

The manner followes; there are foure things required of vs in singing of Psalmes: First, we should teach and admonish in the vse of them, and that ei∣ther

our selues, by considering the matter, or others, as the Ministers in ap∣pointing of Psalmes for the Congregation, or the Master of the Family, or when Christians meet, there should be choise of such Psalmes, as may instruct or comfort, or rebuke according to the occasion: there is edifying euen in ap∣pointing of Psalmes, 1 Cor. 14.26. Secondly, we must sing with grace, this is di∣uersely interpreted; some vnderstand it of the dexterity that should be vsed in singing, to affect our selues or others: some take it to be that inward come∣linesse, right order, reuerence, or delight of the heart in singing: some would haue it signifie thankesgiuing. But I thinke, to sing with grace is to exercise the graces of the heart in singing: wee must sing with holy ioie s, with trust in Gods mercies t, with a holy commemoration of Gods benefits u, yea with the praier and desires of our hearts, that our wordes in singing may bee acceptable. Thirdly, we must sing with our hearts: not with our tongues on∣lie outwardly for ostentation; to sing with our hearts is to sing with vnderstan∣ding x, with sense and feeling. Hence we are said to prepare our hearts before we sing y, and it is to bee obserued that Dauid bids his tongue awake z, noting that he obserued in men a lethargie, not a hoarsnesse of voice, but a slumber in heart when they vsed the voice. Fourthly we must sing to the Lord a, that is both to Gods glorie, and in sense of Gods presence, and vpon a holy remembrance of Gods blessings. This is to sing to his name.

The vse is first for instruction when we are merry, to sing Psalmes b, yea to account this as heauenly melody c; a precious perfume for our Chambers, a holy homage to God, the calues of our lipes; yea we should resolue against all the prophane contempt of the world, to praise God thus while we liue d, and to this ende wee should striue against the obiections and backwardnesse of our owne natures: for the flesh will obiect against singing of Psalmes, aswell as a∣gainst praying reading, &c. Secondly, for reproofe of such as set their delight in fleshly lusts and sports, in dancing, gaming, etc. in singing of carolles, bal∣lads, filthy rimes, &c. all which delights are so farre from being spirituall, that they make our hearts farre more fleshly and carnall, yea it reproues the best of vs, for want of the right manner in the vse of singing, in all the foure things beefore, which wee should bee humbled for, as for any other our sinnes.

Thus of the 16. Verse.

Vers. 17

And whatsoeuer yee shall doe in word or deed, doe all in the name of the Lord Iesus: giuing thankes to God euen the Father by him.

This Verse containes the 2. generall rule to be obserued in our conuersa∣tion, and it is an exhortation to the minding of the right end in all our actions, in the former verse he tooke order for the meanes of holy life, heere hee takes order for the end of it.

d: In generall: vnto the goodnesse of the action, a good end is essential∣ly required, for though a good intention make not the action good, yet without a good intention, the action cannot bee accepted as good in Gods sight. It is a good thing to heare and follow Christ, but not good in the Capernaits that follow for the loaues; Or in the Pharisees, that heare to carpe, or carrie tales, and informe against him. It is a good action to vse our knowledge, but ceaseth to be good in vs, when it puffeth vp, and is done for vaine ostentation. It is good to receiue the Sacraments, but yet Circum∣cision was not good, either as the sonnes of Iacob required it, nor as the King and his Sonnes receiued it. Workes of holy and religious seruices are good,

but when men come to Church on the Sabbaths, to make amends for their sinnes on the weeke daies, it ceaseth to be good to them. It is good to honour Gods Ministers, but where men honor them either to keepe their own credit with the people, as Saul honoured Samuel, or that they may excuse them, as in the Parable e, such honour is not good. Works of mercie are good, but being done for praise of men, or to merit by them, they come vnder a negatiue pre∣cept, giue not your Almes. It is good to forbeare on another, but not good in such men as forbeare onely for want of power or oportunity to reuenge, and therefore we should informe our selues better, and as we would haue God to accept or blesse vs, to get Gods ende to our actions.

Thus of the generall.

In this verse, the end of well-doing is two waies considered: First, as it is the end of intention, that is, that we should propound and aime at, as the mo∣tiue and marke of our indeauours, and that is ordered and required in these wordes, Whatsoeuer yee doe in word or deed, doe all in the name of the Lord Iesus. Secondly, as it is the end of consummation, 1. that by which wee finish our workes, and that is required in these words, giuing thankes to God, euen the Fa∣ther by him: In short, the ende of intention is the glory of God in Christ, the ende of consummation, is the giuing of thankes when wee haue done our indeauours.

In the first part I consider:

• 1 What should bee the maine end of our actions: Doe all in the name of Christ.
• 2 How we are tyed to it: First, for persons: Yee. Secondly, for kinds of imploiment, in word and deed. Thirdly, for extent, whatsoeuer yee doe: Doe all.

Doe all in the name of the Lord Iesus] Heere foure things are required of vs.

First, that all be done in the assurance of the loue of Christ, that we be sure that we know Christ, as we know a man by his name; that when wee goe to to doe Gods worke, we bee first sure of Christs reward: this is to bee shodde with the preparation of the Gospell of peace.

Secondly, that all be done in the name: that is, by the authority of Christ, and his warrant in his word: not in the name of Moses for Ceremonie, or in the name of Angels, or Saints, for intercession, nay, in all wee doe, our con∣science should be tied onely properly by the command of Christ, not because such great men would haue it so, or I did it to please my parents or kindred, &c for then thou dost it in the name of men and not of Christ.

Thirdly, that all be done with inuocation or calling vpon God in the name of Christ, all should be consecrate and begunne with praier.

Fourthly, and principally, that all bee done to the glorie of God in Christ, this should be the scope of all our actions a all should breath and sauour of Christ.

In word] d: God requires to be glorified by the very words of Christians, and contrariwise holds himselfe many times dishonoured by their words, he that keepeth his tongue keepeth his life, b the honour and dishonour of the tongue is largely explicated, Iam. 3. but the vse is for instruction to teach vs, 1. to take heed of dishonouring Christ by our words, but in speciall we should take heed of words of disgrace and slander to the members of Christ, of vaine words, c that boulster men vp in presumption against repentance and faith in Christ, of passionate and bitter words, d of words of deceit, e of the words that come from, or tend to the strange woman, filthy words f, yea take heed of high words, for high talke, or the lippes of excellency becomes not a foole, g for euill wordes greatly prouoke God, and call for stripes, bring many a crosse vpon a man, and are snares to mens soules. h Secondly, it should teach

vs to indeuour to bring glory to God by our words, to this end we should for matter learne to speake the words of clemency, i words of wisedome k, words of sobriety and truth; l words of righteousnesse m, wholesom words,n words of eternall life o; and to this end we should obserue diuers rules.

• 1 That our words be not many, for in a multitude of words cannot but be sinne, we are not able to weld aright many words.
• 2 That wee know and not forget Gods tenne words, the ignorance of Gods tenne lawes, causeth that men know not how they offend in their tongues, but in the tenne words of God is an absolute patern of all vprightnesse, both of heart, speech and life.
• 3 That we be much and often in taking vnto vs the words of confes∣sion and praier, p our speech is purified, and God much glori∣fied by often confession and prayer, this is to speake a pure lan∣guage.
• 4 Our eare must seeke learning q, we must be swift to heare; and slow to speake r, and bee contented to bee taught as well how to speake as how to liue.
• Lastly, we must tame our tongues, make conscience of mortificati∣on for our sinnes in word, as well as for euill deed, set a watch be∣fore the doore of our lippes, and pray God to open them.

Or deedes] d: God will haue deeds as well as words, our hands must bee bound to good behauiour, and that our labours and workes may be done to Gods glory they must be done. 1. with prayer, Psalm 9. last. 2. with warrant from the word. 3. with faith in Gods promise for the successe: For whatsoe∣uer is not of Faith is sinne. 4. With perseuerance, they are not good works, till they be finished and accomplished.

Whatsoeuer] this worde is a note eyther of vniuersality or perfection: Of perfection I say in this sence. Whatsoeuer ye doe or settle about, doe it all, that is, let it be compleat and perfectly done, but I take it heere as a note of v∣niuersality.

d: We are bound to glorifie God not onely in word and deed, but in al our words, and all our deeds; wee are tied to euery good worke, to respect all Gods commandements, wee are bound to glorifie God not onely in actions of worship, but of righteousnesse too. Not onely in religious businesses, but in ciuill offices, not onely in our generall calling, but in our particular. Not onely abroad, but at home: making conscience not onely of filthy deedes, but of filthy speaking, not onely of great and crying sinnes, but of lesser sins: not onely of our open deeds, but of our carriage in secret. Vse is for reproofe, men discouer their vnsoundnesse of heart in this respect exceedingly: many will not forsweare that will sweare at euery worde, at least by lesse oathes, as by the masse, faith, troth, truth, &c. many shop-keepers will not beare false witnesse in a Court, that will lye daily in selling their wares. Many will looke to their carriage abroad, that care not how to order themselues at home. Many will not do their owne worke by keeping shoppe, or trauelling on the Sabbath, that neuer sticke at it to speake their owne words on the Sabbath: but if the case of such like men as these be to be suspected, how fearefully bad is their case that are so farre from making conscience of euery worde and deede, as they are to euery good Woorke reprobate; that are neither good at home, nor abroad, neither in worship nor life, neither to others nor to themselues. Tit. 1. vlt.

Yee] d: They that haue comfort in their election, and Gods loue, they that haue begunne to make Conscience of their waies, and to loue the worde, they that make a profession of the name of Christ aboue all others are exact∣ly to looke to themselues, to euery word, and euery deede. 1. Because they

are neerer the courts of the great King, they liue alwaies in the presence cham∣ber. 2. Because God hath bestowed vpon them more blessings, and there∣fore as he giues more wages, requires more worke. 3. Because they are more obserued then any other. A loose word is more noted in them then execrable blasphemy in others, they are more talked of for seeing a vaine sight then o∣thers for haunting of leud playes. 4. Because their hearts are made pure by the bloud of Christ: and fine white linnen is sooner and deeper stained then course ragges. 5. They are trusted with more glorious riches. A little sinne in them much greeues Gods spirit, whereas a great sinne troubles not a wick∣ed man that hath no spirit of God in him. 6. They are sure to haue a recom∣pence of reward for euery good worde and worke, and therefore to further their owne reckoning and glory, should bee aboundant in the worke of the Lord.

Vse therefore, to quicken vs, to a desire to walke precisely, circumspectly, exactly, Eph. 5.15. striuing to redeeme the time that hath been lost in the ser∣uice of sinne and the world.

Giuing thanks to God euen the Father by him:]

These words are diuersly considered.

Some thinke the former words are an explication of these, as if hee should say bee carefull in all things to glorifie God, for this is right thanking of God▪ when men do not onely praise God in words but in obedience.

Some thinke in these words is lodged a reason of the former, as if he should say, glorifie God in all your actions, and seeke to God by praier in the name of Christ, and ye shall bee sure of singular blessings and grace and comforts from God: and in the assurance thereof, when ye prouide to pray or practise, prouide thankes ready also▪ for God will not faile in the successe.

Some thinke these words to bee an inlarging of the former rule by wishing them, whatsoeuer falls out to bee thankefull, so as neither prosperity puffe them vp, nor aduersity deiect them, but I take it to be a distinct rule from the former, and so heere is to be noted.

• 1 The duty required, viz. Giue thankes:
• 2 The explication of it:
  • 1 By the obiect, to God euen the Father
  • 2 By the efficient cause, by him.

Giuing thankes] Concerning our thankefulnesse to God, I consider 1. the necessity of it, God will not dispense with it, therefore in Ephes. 5.20. the former rule beeing omitted, this is specially vrged, and 1. Thes. 5.18. this is charged vpon vs, as the will of God in Christ Iesus. Secondly, for what wee must giue thanks, viz. for Christ as the fountaine of all fauour, hence the Sa∣crament ordained to that end, for all the comforts of Gods election and loue, for all graces and meanes of grace. coher. for our liberty in Christ, euen vnto outward things s for any successe or victory ouer our corruptions of nature t, in short for all things whatsoeuer u.

3. How? viz. not like the Pharisie, with pride of heart and selfe-liking: with opinion of merit, or with ostentation, but with obseruation of 4. rules, 1. If we blesse we must blesse in the spirit. 1. With vnderstanding and feeling in our hearts. 2. When we giue thanks we should do it with such tendernesse, that our praises should awake the graces of Gods spirit to make them get life and grow. Our praises should stirre vp faith in Gods promise, loue to Gods glory, feare of Gods presence, hatred of our sinnes, ioy in the holy Ghost ; 3. With a deepe sence of our owne vnworthinesse, and thus the 24. Elders are said to cast downe their crowns and fall on their face, when they praised God, Reuelations 4.9.10. and 7.12. Luke 17. 4. By all meanes. Wee must praise God by Psalmes, praier, celebration of the Sacrament, works of mercy and o∣bedience.

4 How long? that is answered, Eph. 5.20. Reuel. 7.12. alwaies, if we must pray alwaies, then we must praise alwaies, wee may no more neglect thankes∣giuing then praier. Nay when praier shall cease, because all mortall infirmities and wants shall cease, yet thankesgiuing must go with vs within the vaile, and liue with vs for euer in heauen.

Vse 1. to inflame vs to the holy practise of thankfulnesse daily, and alwaies watching heereunto, preseruing sence, not forgetting Gods mercies, euen ma∣king it our daily sacrifise. 2. To humble vs vnder our vnthankefulnesse for grace, knowledge, the word, fellowship in the Gospel, and al kinds of blessings, yea we sinne greatly in not giuing thankes for our successe in our callings, yea many are not yet instructed to giue thankes for their food. Let those remem∣ber that men are said then to eat to God, when they giue thankes, Rom. 14.6. to whom then doe they eat that giue not thankes? certainely not to the Lord. Finally if the poore Gentiles were so punished, for vnthankefulnesse, Rom. 1. 21. that had but the glimmering light of nature to guide them, and read their lessons onely in the booke of Gods workes, what shall become of vs in the day of the Lord, that haue the light of Scripture, of the Gospell, of the Spirit, of the Sacraments, and so many incomparable fauours bestowed vpon vs, vn∣lesse we repent of our vnthankefulnesse, we shall perish with a worse destructi∣on then Tirus and Sidon: or Sodom and Gomorrah.

To God euen the Father:] These words are to be vnderstood, not diuidedly, but conioynedly, and so declare who is our God, euen hee that hath proued himselfe a Father in Christ, louing vs in him, and accepting of vs, and heaping many blessings vpon vs, two sweet words. He is a God, there is his maiesty: he is a Father, there is his loue, and therefore great incouragement to go to him with all suites and praises. With all suites, he is God, and therfore able to help; and Father, and therefore willing to helpe. With all praises, hee is God, and therefore meet to be worshipped, he is a Father, and therefore will accept the calues of our lippes, not according to what we bring, but according to what we desire to bring, and all this should make vs both to hate it, to praise men or Angells, or sacrifice to our nettes, and also to honour him with the affection of children, and with the feare of creatures.

By him:] these words may be referred.

1. To singing of Psalmes in the former verse, and so they note that all ioy is vaine without Christ, yea these spirituall and better sorts of delight are vaine vnlesse Christ be ours. How miserable art thou when thy tongue sings Psalms and Christ dwells not in thine heart? many men sing the word of Christ that haue no part in the word Christ.

2. To the word Father next before, to note that God hath shewed himselfe a Father in bestowing many mercies vpon vs by Christ, and so the considera∣tion of Gods mercies by Christ, should breed thankefulnesse.

3. To the word thanksgiuing, and so they note the efficient helping cause, and teach vs, that as Christ brings downe Gods graces and blessings to vs, so he carrieth vp our praises to God, and as we must pray in his name, so our prai∣ses will not be accepted vnlesse they be made in his name, and presented in his intercession.

Thus of the generall rule.

Hitherto also of the first maine part of the information of holy life, viz. the information of our life in generall. Hitherto the Apostle hath taught vs what to do in our generall calling as Christians: now from ver. 18. to v. 2. of the next Chapter, he showes vs what we must be in our particular standings, or thus: hi∣therto he hath giuen morall precepts, now he giues oiconomicall: or rather thus. hitherto he hath set downe the duties belonging to all Christians, now he in∣formeth vs in the duties speciall, as they are wiues, husbands, parents, &c.

Vers. 18.

Wiues submit your selues to you Husbands as it is comely, in the Lord.

Vers. 19.

Husbands loue your wiues and be not bitter vnto them.

Before I come to the particular consideration of these words, I must ob∣serue some thing from the coherence and generall consideration of all the verses together.

d: It is plaine that men are to be taught how to gouerne themselues in their houses, aswell as in the duties of their generall calling: this is meete to be noted, because some mens either ignorance, or wilfulnesse and prophane∣nesse is such, that they thinke Ministers should not meddle to tell them how to liue at home, or how to carrie themselues in their shops.

d: 2. From coherence, that we may liue comfortably, and blessedly in our Families, and particular callings, wee must labour in the daily and con∣stant vse of the meanes to be sincere in the generall. The study of the word to frame men, to be good men and women in Gods sight, would make men good husbands, seruants, children, wiues, &c. First, get to bee a good man and then thou wilt the easier proue a good husband, &c.

Vse. First, for reproofe of such as cannot abide to see their children, or ser∣uants to heare Sermons, studie the Scriptures, labour for grace, &c. whereas nothing would more fit them to all pleasing in their carriage at home. Se∣condly, for triall, if religion and the profession of it, make thee not a better wife, husband, or seruant. Suspect thy selfe that all is not right, but that thou art an hypocrite, repent and amend. Thirdly, for instruction, if men finde such stubburnesse in their wiues, or children, or seruants, the best way is to giue them more libertie to the meanes, and to driue them into Gods house to heare the word, to call vpon them to reade the Scriptures, and to vse such like holy exercises, for if this will not mende them nothing in the world will. 3 Before I consider of the particular members of a Familie, I must entreat ge∣nerally of the whole: and concerning the gouernment of a Family by the rules of Gods word: I consider 4. things.

• 1 The authority of it; there is a way how to walke in vprightnesse, euen in our houses, so as God will come to vs, if our families bee rightly ordered a. There is a wisdome or sauing knowledge how to erect and found a holy Fa∣mily, and how to order and establish it b, there are many administrations, as the administration of a Church, of a Citie, or Common wealth, so likewise the administration of a Family, yet but one Lord, 1 Cor. 12. Yea, the gouer∣ning of a house honestly, or in holy comlinesse, is manifestly expressed, 1. Tim. 3.5.
• 2 The antiquitie of it, it is the most ancienst of all gouernments, yea, out of which all the rest sprang: the Church was bred and cherished by this go∣uernment in Families for many hundreds of yeares, in the beginning of the world, euen till the People came out of Aegypt.
• 3 The vtilitie of it, it is called a perfect way c, and that in three respects: First, as opposed to hipocrisie, it shewes a mans way is not hipocriticall, when a man will not onely looke to his feet when he goes into Gods house, but is carefull how to walke vprightly in his owne house. Secondly, as it is the ground and field of practise; knowledge is neuer perfect till it bee practi∣sed, and the must ordinarie way of practise is at home. Thirdly, as it per∣fects vs in blessednesse, in that it brings Gods promise into execution, be∣sides the Family is the Seminarie both of Church and common wealth, for it brings foorth, and brings vp a seede, it preserues the common wealth, and

• as it frames by education a holy seed, it preserues the charge.
• 4 What things are necessary and requisite vnto the blessed being of a Family.

Answ: For the erecting and establishing of a blessed Familie: 3. things are principally necessarie. First, a holy comming together. Secondly, a holy liuing together. Thirdly, a speciall fitnesse in the head of the Familie. For the first, it is greatly materiall to the perpetuall well being of a Familie, that all heedefulnesse bee obserued in the first erecting of it: for as many order the matter, they so prouoke God by the first entring vpon the Familie, that the Familie trauels euer after vnder the burden of Gods anger, or great inconue∣nience and cannot prosper, and thus men fault.

Either by ventring without a calling, or meanes to liue, or by ouerleaping Gods ordinance of Contract, or by ventring vpon marriage with persons that haue foule diseases, as the Leprosie, french poxe, &c. but especially when:

First, more wiues then one are brought in. Secondly, there is not sufficient distance in bloud, but the marriage is incestuous. Thirdly, another mans wife is brought in, either the betrothed wife, or the vniustly diuorced wife of another man. Fourthly, there is not consent of parties, but the mar∣riage is forced. Fifthly, there is not consent of parents. Sixthly, an infamous or scandalous person is chosen to be a yoake-fellow. Seuenthly, there is not equality, either for religion (but a beleeuer is matched with an vnbeleeuer) or age, or estate, or disposition.

And a like dangerous disorder there is in taking into the Familie of disor∣dered seruants, such as are swearers, filthy and scandalous persons, against which sinnes there lyeth knowne threatnings of God: and so with their sins they bring in Gods curse.

The second thing that makes a family blessed, is a holy liuing together, and there are foure things that are requisite, especially to the good estate of the house: First, the constant practise of pietie and priuate worship. Secondly, the right order of imploiment in the mutuall labours of the family. Thirdly, houshold discipline or reformation. Fourthly, hospitality, or a right respect of strangers. For the first, the pietie that is to be practised stands of 6. parts: First, praier and thankesgiuing to God. Men must pray euery where d, our meats and callings must be sanctified by the word, and by praier e: thus Da∣uid praied morning, and euening, and at noone f, so Daniel: Yea it is a brand of prophane and abhominable persons, they call not vpon God g. Yea, those families are in great danger of his wrath, that call not vpon his names h. Se∣condly, holy conference betwixt the members of the Family, as between hus∣band and wife i, and betweene father and children k. Thirdly, singing of Psalmes l. Fourthly, repetition of Doctrine publikely taught, examining it by the Scriptures alleadged, as did the Bereansm. Fifthly, fasting vpon extra∣ordinarie occasion, is verie plaine, Zach. 12.16. Lastly, the parents instructi∣on, Psalm. 78.2.3.4. Deut. 6.6.

Quest: But what things may be taught in the Family?

Answ: First, the common grounds of Gods seruice and worship, this is to teach them to feare God. Secondly, the meaning of the Sacraments n. Thirdly, the Law o, that is the common grounds of honesty, and vice, teach∣ing to loue such and such vertues, and hate such and such vices. Fourthly, the vse and consideration of Gods great iudgements: therefore God will tell A∣braham of the destruction of Sodome, because he will make vse of it in his Fa∣milie. Fifthly, the report of Gods great workes of old p. Sixthly, to hope in God, acquainting them with their naturall miseries, and training them vp, by warning them to take heed of the common presumptions of the wicked, and by distilling into them the grounds of practise and promise, concerning Gods

mercie to their soules; and their last saluation. Seuenthly, we should acquaint our housholds with the generall course of the Scriptures: thus Timothy knew the Scriptures of a childe q: for an exact knowledge of all Scriptures was im∣possible for a child to attaine. Lastly, the things receiued by publike doctrine should be inforced and kept a foot in the family, if any passe these bonds they intrude vpon the Ministers office, and ought to feare Vzzahs curse, and there∣fore as men should instruct, and so auoid the common prophanenesse of the world in neglecting Gods ordinance, so they should bee wise to sobriety, and keepe themselues in all feare and humilitie within their owne line and measure.

Thus of Pietie.

The second thing required is a holy order of imploiment in all the mem∣bers of the family, in their mutuall labours for the good of the outward estate of it r, vnto the orderly performance of the Labours of a Family, the fiue things are required.5

First, diligence. Secondly, peace, else all sacrifice is in vaine, Prou. 17.1. Thirdly, prouidence, it is not the hand of the diligent, but his thoughts that bring abundance: care is required, not the care for successe (for that is con∣demned Matth. 6.) but the care for the duty, Prou. 21.5. Fourthly, retyred∣nesse. They must keepe at home. Seruants must not be stealing out of the Fa∣milie without leaue: nor Masters leaue their standings. Keepe thy foot from thy neighbours house, Prou. 25.17. If a man cannot be found in the place of his labour, he is like a bird that wandreth from his nest. Prou. 27.19. Fifthly, frugalitie, in liuing within their compasse, and not spending aboue their meanes, they must make their Lambes serue for cloathing, and the Goates for rent or hire of the field, and the milke of the goates must bee sufficient for them, and families, and for the sustenance of the maides, Prou. 27. vlt. It is not a good rule to make reason iudge of their needes, or to propound vnto themselues, I will spend no more but what I neede, but they must looke to their meanes to spend according to that, for ordinarilie their is not so little comming in, but God can make it suffice, or will himselfe send them supplie.

The third thing required is domesticall discipline: Thus Iacob searcheth his house, purgeth it of all Idols, and superstitious monuments, admonisheth his people of the feare of God, Gen. 35.2.3. Thus Iob sacrificeth for his chil∣dren, Iob 1.5. Thus Dauid will ridde his house of slanderers, liars, apostates, &c. And so should we see to the reformation of abuses, by admonition, re∣bukes, correction, or complaints to the Magistrate, or Elders of the Church, the Father in his house is the keeper of both Tables.

The fourth thing is the right order of hospitality, and respect of strangers, and it stands in two things: First, in seeking by all meanes to bring Gods Mi∣nisters or seruants into one house s, that they might helpe vs, and as as it were, blesse and perfume our houses, by their praiers, counsell, comforts, admoniti∣ons, &c. Rom. 1.11. Secondly, in prouiding that no strangers be admitted, or permitted that will hinder Gods worship, or any way the good of the family, they must not be within our gates, that will not ioine with vs to sanctifie the Sabbath in our dwellings, Exod. 20. Yea, if they bee disordered persons wee should vse them as the false Prophet; That they may say, thus was I woun∣ded in the house of my friend, Zach. 13.

The Vse is: First, against the Papists and that principally two waies: First, in that they forbid marriage, and so hinder the erecting of families to God. Secondly, in that they forbid knowledge to Lay people, and so hinder the good gouernement of the Familie.

Secondly, against, great abuses euen amongst vs. There is that open pro∣phanenesse in the most houses, that if they searched with lights, there would

no praier, reading of Scripture, holy conference, singing of Psalmes, or in∣struction be found there, but without light men may finde their houses, full of swearing, deceit, lying, false measures, and waights, and all kind of filthi∣nesse, to the singular detriment of the familie: for hence it is that many fa∣milies, doe in vaine rise earely, and goe to bed late, and eate the bread of painefulnesse and sorrow, for God for these sinnes will not build the house. Sometimes this is plagued by open iudgements, somtimes Gods curse secret∣ly like a moath cats downe the prosperity of the house. But alwaies all such families are very hatefull to God, euen like the dens or cages of wilde beasts. Secondly, It may humble the best of vs, if we search into our neglects, igno∣rances, and omissions, of the many duties we should performe in our houses.

Thirdly, for instruction to teach vs by praier to seeke a way of God for vs, and our houses, and to beseech God to build vs an house, 2 Sam. 2.7.11.25. 27.29. and by all meanes to labour to liue godly at home in the practise of pietie, this is to bring saluation to our houses. Thus our families would be∣come as little Churches, Rom. 16. 1. Cor. 16. Yea, wonderfull hath beene the successe of this holy order in some families. Thus the house of Dauid hath become as the house of God, Zach. 12.8. Yea, if we were thus carefull, God would hedge vs and our families round about, and all that we haue, that Satan could not touch vs, hee cannot breake Gods fence, without Gods leaue, Iob 1.10. Our Tabernacles would then flourish and stand long: Prou. 12.7. and 14.11.

Thus in generall of houshold gouernment or the order generally belong∣ing to the good estate of all the members.

Now, I come to consider each member in the Family, and the Apostle de∣uides them into three couples: The wife and the husband, the childe and parents, the seruant and master.

Doctr: There are two reasons why the husbands and wiues are charged in the first place, viz. First, because that in this order they were thus institu∣ted of God, he first made man and wife, and in the order of nature these first found the Familie, and so the Apostle keepes the order of nature, and the first institution. Secondly, because the good behauiour of the inferiours in the Families, lieth much in the good example of the husband and wife: if they be filthy, wastefull, or blasphemers, vsually their children and seruants are so, and many times it holdes in the contrarie, for their good example, ei∣ther maks the family in imitation grow like them, or at least it restraines much euill.

Qu: But why is the wife first appointed to her dutie, before the husband.

Answ: Because in the order of the Family she must first mend before the husband (howsoeuer before Gods iudgement seat they shall be tried equally) in domesticall behauiour, if shee would haue her husband reformed of wic∣kednesse, or ill dealing, she must first mend her selfe

Thus of the generall consideration.

Wiues be subiect to your husbands as is comely in the Lord.]

In these words the Wiues dutie, is first laid downe, Wiues submit to your hus∣bands. Secondly, It is is enlarged or confirmed: First, by a reason: It is come∣ly. Secondly, by a limitation in the Lord.

In laying down the duty I consider: First, who are charged, Wiues. Second∣ly, with what, be subiect. Thirdly, to whom, to your Husbands.

Wiues] Doctrine. All wiues generally and indefinitly are tied to a holy order of subiection to their husbands without distinction of yeares, the elder women and the yonger, Tit. 2.8. and without distinction of estate, poore mens wiues must be subiect aswell as Citizens wiues, or Gentiles, a great fault in the baser sort: Their houses in respect of rudenesse, are as void of righte∣ousnesse

as they are of riches. Great mens wiues also must be subiect, Pharaohs daughter and Vashti the Empresse; yea though there be inequality of meanes as if the wife were a Lady, and the Husband but a meaner man, yet shee must be subiect, and he not waite vpon her.

Vse 1. For comfort of wiues, nothing is required of one, but what is requi∣red of all. 2. Of Husbands, in respect no meanes of estate, or alteration in their condition can loose them their honour in the subiection of their wiues. And thirdly, euery woman should learne to doe her dutie, seeing all are bound to it.

Be subiect:] Heere I consider. 1. What is required viz. be subiect. 2. In what manner it is required, that is in the indefinite propounding of it without exception of time or place, &c.

In the first I consider: first, that it is: secondly, I answer a question: third∣ly what it is.

1. That subiection in women is required without dispensation by God as his ordinance is plaine by these Scriptures, Genes. 3.19. Ephes. 5.24. Titus. 3.5. 1. Pet. 3.1.

2 The Question is why the Apostle onely propounds heere the wiues sub∣iection, without mentioning any other duty?

Ans. I might say it is the wisedome of God to scatter directions and com∣forts, that wee may not finde them all in one place, to stirre vs vp to the more diligence in study of the Scriptures, and with great good successe many times, for while they are seeking to learn to be good wiues, they meet also with those directions that make them good women too. God many times when we seek one blessing causeth vs to find many.

2. I may say that it is the wisedome of God to Epitomize and draw things into a short summe, that we may be more familiarly acquainted with his will, Thus when he would propound his eternall rules of all righteousnesse in the Law, hee chooseth to giue them in ten words, that men might grow to bee as familiarly acquainted with them, as with any ordinary matter, that they might alwaies haue them before their eyes, and bind them to the fringe of their garments: so God giues women their duties in one word, that it might be engrauen in their hearts, and sowed downe before their eies in capitall letters vpon their cushions, be subiect should neuer be out of their minds.

3. Because of the necessity of it, if God may not haue this duty, he will not accept of the rest, though they be faire, rich, wise, prouident, diligent &c. yet if they be not subiect, they are not regarded of God.

4. Because women most faile in this, the speciall duety of the husband is loue, and of the wife subiection, the man most failes in loue, and the woman in subiection.

3 I consider what this subiection is, and heere: first, what it is: secondly, what it is not: thirdly, the meanes that women are to vse that they may bee subiect.

For the first in the right discharge of their subiection, wiues are tied to fiue things:5 first, honour: secondly, faithfulnesse: thirdly, feare: fourthly, labor: fifthly, submission.

To be subiect, is first to honour them; to be faithfull, to feare them, to bee diligent in labour for them and the family, and to submit to them.

1 They must honour their husbands as their superiour, and heads, 1. Cor. 11.3. and this they must do; first, by giuing reuerent titles to them, 1. Pet. 3.6.

2 By striuing to resemble the very properties and praise worthy qualities of the husband, she should be his image, or his glory. And thus also in his ab∣sence shee should resemble his authority ouer the family, women should choose such husbands, as they would not onely liue with and loue, but such as

they would liue by, euen such as they would set before them as patternes of their natures and liues.

3 By liuing without suspition, making the best interpretation of their doubtfull actions. Micholl is made a president of contempt and suspition, when she so sinfully taunts and misinterprets Dauids dancing before the arke, in presence of the maides of Israell.

4 By leauing to him the secrets of his publike imployment, and keeping her to her owne measure in caring for domesticall matters, shee may not be of an inquisitiue humor, to lay a necessitie vpon the husband to reueale to her all occurrents, especially when the husband is either Magistrate or minister.

5 By yeelding him due beneuolence, 1. Cor. 7.3. she may not without cal∣ling or consent, refuse her husbands bed.

6 By striuing to aduance her husbands credit, she must not shame her hus∣band, Pro. 12.4. wiues shame their husbands. 1. When their feete will not keepe in their owne house, Prou. 7.11. 2. When they blaze abroad his in∣firmities. 3. When they neglect the care of his children, eyther for manners, apparrell, or imployment, Tit. 3.5. 4. By liuing in any scandalous sinne, as when they be false accusers, giuen to much wine, intemperate, &c. Tit. 2.3. or busie-bodies, 1. Tim. 5.13.14.

The second part of subiection is faithfulnesse, they must shew all faithful∣nesse. 1. In respect of the marriage bed, Prou. 2.17. 2. In respect of expence, ••he must not be wastfull, for this is to pull downe the house with her owne hands, and euer the more secretly, the more sinfully, Prou. 14.1. shee should saue and not spend without consent. 3. In respect of the businesse of the fa∣mily, she should be such as her husbands heart may trust in her, it is a great sin in wiues when they must bee told, not onely what to doe, but when they are charged with the care of such and such things, they must need to be continu∣ally told, and yet be carelesse still. 4. In the secrets of the familie, not disclo∣sing them to strangers, but so taking notice of them, as not to discouer them without the consent of the husband, as the faults of Sion must not bee told at Gath. 5. In entertainement, that none bee admitted that are suspected or disliked by the husband.

The third thing is feare, Eph. 5.33. 1. Pet. 3.1.2. They should shew the feare of their Husbands. 1. By reuerent behauiour to him, not rude audacious bould. 2. By striuing to be inoffensiue, auoiding or preuenting what might stirre him to anger, or dislike or griefe. 3. By giuing soft answers when hee is angry, Prou. 15. 4. By forbearing passion, or frowardnesse, euen with o∣thers in his sight. 5. Making him her couering when they are abroad, but many women are so intemperate and wilfull, that a man might as soone hide the winde with his fist, or oyle in his hand, as couer the infirmities of his wife Prouerbs 27.15.16. 6. By liuing quietly without contention, shee must not disquiet him.

Fourthly, her labor, her labor is of 2. sorts; first to appoint vnto the family, and ouersee their waies; Prou. 31.27. Secondly, she must labor with her own hands, Prouerbs. 13.27.19. and this labour of her hands is prescribed with sixe rules.

• 1 She must not spend moneths or years in staying from some imployment she could like to make a calling, but she must presently seeke by all meanes to finde out labour, she seeketh wooll and flaxe.
• 2 Shee must not stand vpon finer workes, as scorning baser imployment, but be content to set her hands to any labour that is meet, thus shee spinneth and seeketh wooll and flaxe. Pro. 31.13.19.
• 3 She must not spend her time in working of toyes or curious things, good for nothing but to shewe skill and weare out time, but about profitable things

• for the family, as carpets, vers. 22. sheets, vers. 24. the cloathing of her family, her husband and her children, vers. 21.23.
• 4 Shee must not lye a bed till nine or tenne a clocke, but she must rise while it is yet night, vers. 15. and her candle is not to be put out by night. vers. 18.
• 5 She must not be fickle and vnconstant, to change from work to worke, to no profit, beginning many things, and finishing little or nothing, but against all wearines or other impediments, she must gird her loynes with strength and strengthen her armes.
• 6 Lastly, all must be done cheerefully, not grudgingly, vers. 13.

The fifth thing is, Submission, Eph. 5.22. and she must submit her selfe;

1 To her husbands directions, & liue by the Laws prescribed her by her hus∣band, Eph. 5.23. as the Church doth teach and liue by the word of Christ, else no true Church. Thus the woman asketh leaue to goe to the Prophet, 2. Kin. 4.22. And the wife is charged not to feast without consent, 1. Cor. 7.4. And thus also she must receiue directions for the affaires of the familie.

2 To his restraints, so as she be contented to be restrained of her ease, will, desires, delights, &c. Thy desires shall be subiect to thy husband. Gen. 3.19. Thus the Church must deny her owne reason, profit, pleasure, &c. and submit her selfe to Christ, Ephes. 5.23. Thus must the wife cast about how to please her husband, 1. Cor. 7.34.

Thus of what it is.

2 I consider what it is not, or what the wife is not bound to, though shee must be subiect. In generall their subiection doth not lead them into bondage and make them slaues and vassalls to them, they remaine still their compani∣ons and yoake-fellowes.

In particular there are some things spirituall, some things domesticall, some things in her ciuill carriage, from which shee is not restrained by her subie∣ction.

In matters of religion she cannot bee forced to neglect the meanes to saue her soule, the vnbeleeuing husband cannot compell the wife to forsake her faith and religion, and the meanes thereof, to please him. Againe, though her sexe barre her from instruction in the Church, and her husbands authority barre her from sole instruction in the family, yet notwithstanding vnder her husband she may instruct her children, Pro. 6.20. and familie, Pro. 31.26. Be∣sides though her husband were neuer so great, wise, Lordly, &c. yet she may admonish him, and he ought to be crossed of his owne course and will by her, as Abraham by Sarah: at Gods appointment, who charged him to heare her in what she said, to doe it. Gen. 21.12.

In domesticall matters, she is not subiected to his tyranny and blowes, nor is she bound to beare with or consent to, or conceale his whoredomes, shee is not bound to imitate his example, or obey his will, to doe that that is ill. And lastly her subiection doth not bind her to deliuer her body when shee is apart for her disease, Leuit. 18.19. Ezech. 8.6.

In ciuill matters I instance in one; She is not vtterly barred out from works of mercy, for though she may not take of his substance to spend it, no not in workes of piety and mercy, yet of her owne labours shee may take to giue to the poore, or for pious vses, Pro. 31.20.

Thus of what not.

3 That women may performe this subiection. 1. They must keep home. 2. They must seeke this ability of God, for hee giues the graces of the wife; Nature makes her a woman, election a wife, but to be prudent and subiect is of the Lord, Prou. 19.14. and there shee must seeke it of God. 3. They must preserue and keepe warme in their hearts the loue of their husbands, for all disobedience ariseth of want of loue. Lastly, they must consider the reasons

and incouragements to subiection.

1 He is thy head and therefore be subiect, 1. Cor. 11.3. 2. If the shame of men will not mooue thee to bee subiect, yet haue power on thine head, be∣cause of the Angells, 1. Corinth. 11.10. but especially consider the encou∣ragements.

It should waigh much with them that God hath imposed such a free and in∣genuous subiection. It is not boundlesse, when they may be still companions. 2. That God that requires them to be subiect, chargeth husbands to vse them well, and kindly to accept their obedience. 3. God hath valued the price of a good wife, and set the rate to be aboue pearles, Prou. 31, 10. Finally their la∣bour in the Lord shall not bee lost, for they are much set by of God. 1. Pet. 3.4. he will blesse them with the fruit of their wombe, Psal. 113.9. and 127.3 yea the saluation of their soules may be furthered by the right performance of fa∣mily duties.

Thus of the things required, viz: be subiect.

The manner how it is required followes) Bee subiect indefinitely, and so sheweth that they must be subiect. 1. Not outwardly; but in spirit. Mal. 2.15. 2. Not abroad onely, but at home. 3. Not sometimes but constantly alwaies. 4. Not in some things, but in euery thing. Ephes. 5.24. 5. Not for feare or shame, but for conscience sake, and voluntarily. Heere I may take in the di∣stinction; subiection is two-fold. 1. by Gods institution▪ and so wiues are sub∣iect, in that they are commaunded to bee so, and God hath taken prehemi∣nence from them. 2. By will, or the conscience cheerefully yeelding obedi∣ence to Gods will, and thus onely good wiues are subiect.

Thus of the duty charged vpon them.

3 The persons to whom it is due followes.

To your husbands:] These words may be considered exclusiuely and inclu∣siuely, they exclude all others, she is not to be subiect to her seruants or chil∣dren, or the strange woman brought in by the husband, and so also they in∣clude all husbands, they must be subiect to their husbands, not the wise only but the foolish, not the curteous onely, but the froward, not the rich onely, but the poore also.

Thus of the laying downe of the duty.

It is amplified, first by a reason, it is comely: secondly by a limitation, in the Lord.

As is comely] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The originall word is rendred three waies.

1 As ye ought vt oportet, and so it is a reason from Gods institution, yee must doe it, God indispensably requires it.

2 As is meete, vt conuenit, it is meet especially two waies. 1 God hath gi∣uen power ouer all in the family but one, and therefore great reason and equi∣ty ye be appointed subiect vnto him, and it is not meet ye should rule so ma∣ny if you will not obey one. Againe ye are professours and haue giuen your names to Christ, and therefore it is meet that you especiallie striue to be good wiues, and better then any others, least the word be euill spoken of.

3 As is comely, vt decet: so it is heere translated.

The wiues comelinesse is not in beautie, Prou. 11.22. and 31.30. nor in the gorgeousnesse of apparell, 1. Pet. 3.3. But a wiues comelinesse is especially.

1 In her wisedome, Prou. 14.1. and that to be shewed in two things: first, in her skill to please her husband, neither offending him with chiding words, nor sullennesse, puling or crying, which is found to vexe some men more then words. Secondlie, in her skill to manage the businesses of the house, both sea∣sonablie, discreetlie, and with prouidence.

2 In her meekenes it is exceeding comelie, where the hid man of the heart is incorrupt with a meek and quiet spirit, this is better then al apparel. 1. Pet. 3.3.4.

Thirdly, Heere it is in her subiection; for as it is an vncomely thing to see the body aboue the head, so is it to see a wife that will rule and not be sub∣iect to her husband.

And if the wife labour to adorne her selfe thus, shee shall appeare comely to God: 1 Pet. 3.4. to men in the gate, Prou. 31.23.31. to her husband and children, Prou. 31.28 Yea, shee is an ornament to sincerity and holines it selfe. Tit. 2.3.

In the Lord:] 1. These words are expounded diuersly.

First, in the Lord, that is, in the feare of God, as vnto the Lord in obedi∣ence to his ordinance, for Gods sake, because God requires this at your hands.

In this sense it may serue for two vses: First, for terror to wicked wiues, they must answer it before God, he will auenge their not subiecting of them∣selues, he will certainly account with them, if they be whorish, contentious, idle, carelesse, or wastefull, &c.

2. It is a great comfort vnto a godly woman, her subiection is in the Lord, it is in Gods account, euen as a sacrifice to him, hee takes it as done to him∣selfe, God honours her obedience in the Family, as if it were pietie in the Temple: and this may the more support them, if their husbands bee vn∣kinde.

Secondly, in the Lord, that is, so farre as they command in the Lord; they must so loue their husbands as they cease not to loue God, and so be subiect to them, as they leaue not their subiection to God. Their couenant with their husband no way inferres the breach of this couenant with God, and thus it is principally heere meant.

Thus of the Wiues dutie.

The Husbands dutie followes in the 19. verse.

Husbands loue your Wiues and be not bitter vnto them.]

Doctr: In generall; Husbands must be told their duties aswell as Wiues, as they would haue them mend, so they must mend themselues, and as they would haue comfort by liuing with them, so they must make conscience to practise their duty to them: it is not the hauing of wiues or husbands, that breedes contentment, but the holy performance of duties mutually.

The duty of the Husband is propounded heere: First, by exhortation, Husbands loue your Wiues. Secondly, by dehortation, Be not bitter vnto them.

In the exhortation, there is the persons exhorted (Husbands) the duty (loue) the persons to whom they owe it (your Wiues.)

Husbands] This indefinite propounding of it shewes, that all sorts of Hus∣bands are bound to shew this dutie, poore and rich, learned and vnlearned, yongue and old.

Loue] Concerning the husbands dutie as it is heere expressed; I consider sixe things. First, that it is indispensably required. Secondly, why this dutie onely is named. Thirdly, how he must shew his loue. Fourthly, Reasons why. Fifthly, I answer certaine obiections. Sixthly, the lets of performance of loue.

First, it is required: Gen. 2.24. Ephes. 5.25. Tit. 2.2.

Secondly, the Apostle names this dutie in this one word, either because the Lord of purpose, would haue them study the whole Scriptures, that while they seeke for directions to make them good husbands, they may finde also counsell to make them good men.

Or else in this word is comprehended their dutie, that so this being their word, they might write it in their hearts, and haue it euer in their eies to doe it; or else it is because this is most necessarie, and as women faile in subiection, so doe men in loue.

For the third, viz. how he must shew his loue, we must vnderstand, that the husband owes the wife: First, naturall or ciuill loue as a married man. Se¦condly, spirituall loue, as a Christian married man.

For the first the loue of the husband is to be shewed 4. waies.

1 By cohabitation, 1 Pet. 3.7. He must dwell with her, not wander from his wife, nor depart without calling and consent, nor dwell with drunkards, whores, or gamesters, dwell, I say, in his owne house, not in the Alehouse, &c.

2 By Chastitie: and that, first, by auoiding vnfaithfulnesse to her bed, not follow the strange woman. This sinne of Whoredome, it consumes mens strength, wastes mens substance, compasseth men with all euill, in the middest of the congregation, is worse then theft, exceeding hatefull in Gods sight, and disgracefull amongst men, destroies the soule both by making men with∣out vnderstanding, and sending them to hell. Prouer. 5.19. & 6.25. & 9. 17. Iob 31.7.8. &c.

Secondly, by yeelding her due beneuolence, not departing from her bed without consent.

3 By honouring her, 1 Pet. 3.7. The Husband must shew that hee ho∣noureth her.

First, by suffering himselfe to be admonished by her, Gen. 21.12.

Secondly, by vsing her as his companion, not lording ouer her as his slaue.

Thirdly, by trusting her with disposing of such things in the Family as she is fit for and faithfull in, by giuing her imploiment according to her gifts.

Fourthly, by not disgracing her before others, but choosing a fit time in secret to finde fault with her.

Fifthly, by not speaking when shee is in passion, but forcing both her and himselfe in all matters of difference to speake when they are both out of passion.

Sixthly, by yeelding a free and iust testimony of her praises, Prou. 31.28.

4 By cheerishing her, Ephes. 5.28. And this he performes.

First, by prouiding her maintenance according to his abilitie, and that in labouring so in his calling, as he may prouide for her while he liues, and leaue her some meanes when he dies.

And for manner, doing it cheerefully, not stay till it be wrung from him, as from churlish Naball. Thus doe not they that spend at Alehouse, vpon Whores, or sports, Beare baites, plaies, gaming or apparell, that should serue for maintenance of wiues and children at home.

Secondly, by protecting and rescuing her from wrongs and dangers: 1. Sam. 30.5.

Thirdly, by delighting in her loue; yea, not erring or wandring in his loue continually, Prou. 5.19.

Secondly, he owes her spirituall loue aswell as naturall, so Christ loued his Church, not onely to inrich it but to sanctifie it, Ephes. 5.25.26. They must dwell with them as men of knowledge to helpe them, not onely by labour, but by knowledge also, 1 Pet. 3.7. This religious loue he must shew.

1 By forgiuing her offences vpon her repentance, this is one way wherby Christ makes his Church holy.

2 By edifying her by counsell, exhortation, admonition, consolation, &c.

4 The reasons why he must loue her, are

• 1 Because God requires it.
• 2 God so requires it, as a man must leaue his father and mother to cleaue vnto his Wife Gen. 2.24.
• 3 The example of Christ should inforce it. Eph. 5.25.
• 4 She is his owne flesh, and no man euer hated his owne flesh: Eph. 5.29.
• ...

• 5 Lest praier be interrupted. 1. Pet. 3.17.
• 6 Thus hee shall shew himselfe a member of Christ, and to bee like his head. Ephes. 1.30.
• 7 It will preserue a man from the temptations, and inticements of the strange woman: Prou. 5.19.20. Yea, and from all euill company and vnthriftinesse.

Fifthly, The Obiections follow.

Obiect: 1 Shee was of meane birth, condition, or portion, when I mar∣ried her.

Answ: So, and much worse was the Church before Christ married her, and yet Christ loues her.

Obiect: 2 But since marriage, shee is idle, froward, wastefull, &c.

Answ: This is a reason to mooue thee to pray for her, and to watch ouer her waies to admonish and instruct her, but this is no reason to moue thee not to loue her. For the Church sinneth after calling, and yet Christ loues her, and shewes it by his intercession for her in heauen, and by labouring to clense her by his spirit and word in earth.

Obiect: But shee is a carnall and vnregenerate woman, a meere wicked woman, that neither doth, nor will feare God, and Christ doth not loue he∣retickes or hypocrites, or prophane persons, and pagans.

Answ: Though this reason from Christs example doth not hold, yet the reason from Gods institution binds thee, thou must loue her, not because shee deserues it, but because God requires it.

Quest: Is a man bound to esteeme his wife aboue all women?

Answ: In respect of the affection and practise of the things essentially necessary to coniugall duties, he is, but not in opinion of his praises, for that is the commendation of the good wife, not of euery wife. Prou. 31.30.

Thus of the Obiections.

Sixthly, the lets follow: How comes it to passe that men do not performe this duty. Answ. It is in some by reason of their sinfull comming together, as in sudden marriages, when they are done before there be a calling or affection in the heart. So when men haue ill ends, as those men that marry their wiues not for grace or fauour, but for wealth, when they are possessed of both, they will loue their wealth, and hate their wiues.

2 Corruption of nature is the cause of want of loue, they are wicked men, therefore wicked husbands.

3 It comes to passe, because men doe not by praier seeke loue of God, neg∣lect of praier and mortification is the cause.

4 Men loue the strange woman, and therefore loue not their wiues, or they loue other mens wiues.

5 It comes to passe by the vntowardnesse of the wife, for though that bee no iust reason to the husband (because he should loue her, because God com∣mands him) yet it is a iust iudgement of God vpon her.

Thus of what is required.

Loue] viz: Indefinitely; First in heart as well as in word, Mal. 2.15. Se∣condly, not before others onely, but priuately. Thirdly, not sometimes, or the first week, moneth, or yeare, but for euer constantly. Fourthly, for con∣science sake, and not for shame or respect of her friends, or while her meanes doe last.

Your Wiues] This is added; First to exclude all others, all others I say, not from Christian loue in the generall, but from coniugall loue. Secondly, to include all wiues, though poore, lesse wise, or frugal, froward, &c.

Thus of the exhortation.

The dehortation followes, be not bitter vnto them.] In these wordes the A∣postle

doth mollifie the authority of the husband, and prouides that it passe not into tyranny. Heere I consider foure things. First, what it hatth not in it. Secondly, how men shew themselues bitter to their wiues. Thirdly, the meanes to cure this bitternesse. Fourthly the reasons to moue thereunto.

[unspec 1] For the first, this exhortation to loue, and dehortation from bitternes doth not bind them.

1 To loue their vices; they may know them to be the weaker vessell, yea take notice of the weakenesse of the vessell.

2 To loose his owne authority by lightnesse and vaine behauiour.

3 To omit the performance of holy duties to please her humour.

4 To giue her a license to doe what she list, and liue how she will.

5 From finding fault and reproouing, so as they vse not their own wordes but Gods.

Lastly, distinguish their natures, wiues of soft and gentle natures must bee vsed with all gentlenesse, but that lets not but that wilfull and stubborne wiues may be held downe to a meet subiection.

[unspec 2] Men shew their bitternesse. First, by words, and that diuersly, when they reproach them for their infirmities, or deformities, or when they grow quar∣rellous, finding fault with euery thing, or grow into passion vppon euery oc∣casion. 2 Indeed by vsing them discourteously, or by vniust restraint. Or lastly by blowes. But many men haue little growing in their furrowes but wormwood, they haue a true gall of bitternesse in them, they may be compa∣red to the starre in the Reuelations, 8.11. for as that made the third part of the waters bitter, so are more then three parts of the words of many husbands bittet words, yea as if their naturall frowardnes were not enough, some men will sharpen and whet their tongues to sound out cursed words like swords or arrowes, yea some are so vnappeaseable, their anger is like the fooles wrath, Prouerbs 27, 3. these are a brood of Caldeans, a bitter, a furious nation.

[unspec 3] For the cure of this bitternesse, foure rules are to be obserued:

• 1 Men must pray God to cast something into their fountaine to sweeten it.
• 2 They must turne the course of this humor, and spend it vpon their sins, in the practise of the duties of mortification.
• 3 Eat Gods booke, for that will inable men to to godly sorrow, (by beeing bitter in their bellies, and will sweeten their mouthes.
• 4 Looke to the rootes of bittrrnesse, stay the spring of it in the beginning, take heede of a custome in frowardnesse, for then onely custome in the vse of the meanes will cure thee, againe it will cost them daily sorrowes, before they can get their natures throughly healed.

[unspec 4] Lastly, the reasons follow why they must mortifie bitternesse.

• 1 It is a wise mans glory and discretion to passe by infirmities, Prouerbs 19.10.
• 2 Shee is not his footstoole but his helper.
• 3 Seeing we are heires of blessing, let vs blesse and not curse, if God hath sweetened our hearts with grace, let not our fountaines send forth bitter wa∣ters and sweet.
• 4 The Apostle requires that all bitternesse be put away, all for degrees (it is not inough we are not so bad as some be) and in all persons.
• 5 Lastly, it is a part of our good workes, and holy conuersation to mortifie bitternesse, and enuy, and strife, heereby we must shew that we haue the wis∣dome that is farre aboue: for if our knowledge be right, it will make vs peace∣able, gentle, and easie to be intreated, On the other side, if men sharpen their tongues to cursed & bitter speaking, they may not boast of their knowledge. For such wisedome is carnall sensuall and diuellish, and they are lyers against the word. Iam. 3.13.17.

Vse is for instruction to all husbands that feare God, to approue themselues vnto God, in their sincere and louing behauiour towards their wiues, especi∣ally they should take notice of this vice of bitternesse, or if they haue failed this way, they should recouer themselues, repent and amend, and not be like those wretched persons that draw iniquity with cords of vanity, and call bit∣ter sweet, it is ill to fault this way, but worse to excuse, defend, or deny it.

Thus of the husbands duties.

The next couple in the family, is parents and children.

The dueties of children is set downe first, because the inferiors are charged first, and chiefly to mend and performe their duties.

Verse. 20.

Children, obey your Parents in all things, for this is well pleasing to the Lord.

The exhortation hath in it two things. First, their duty. Secondly, the rea∣son of it. Their duty hath in it foure things. First, who are charged (children) Secondly, what is charged vpon them, (Obey). Thirdly, to whom they owe it (your Parents). Fourthly, the extent how farre foorth (in all things). The reason is, because though it were not gratefull and pleasing to the parents by reason of their waywardnesse, yet it is well pleasing to God.

Children] viz: All children, without difference of sexe, both sonnes and daughters, or of age, not onely infants, but children growne and of riper and full yeares of condition; the children both of poore and rich.

Obey] The obedience of Children must be considered.

More specially at some times, and so they must obey. [unspec 1]

1 In the choise of their callings.

2 In the election and disposing of their marriages, it must be with consent of parents, Thus did Isaac, Genesis 24. Thus euen Ismael, Genesis 21.21. Thus Iakob. Genesis 27.46. and 28.9. Thus Sampson, Iudges 14.2. And this power hath euery Father ouer his Virgin, 1. Cor. 7.36.37.

More generally heere I consider. 1. That they must obey not in some things, at some times, but alwaies throughout the course of their liues, this is plaine heere, and likewise charged, Ephes. 6.2.

2. How they must obey, children must performe obedience.

• 1. With reuerence internall, and externall, internally they must con∣ceiue a holy estimation, and tendernesse of respect, and honour and obseruance of their parents. And externally they must shew it by all reuerent behauiour, as by rising vp before them, by giuing them the honour to speake first, &c.
• 2. With readinesse to receiue and heare instruction, Pro. 1.8.

3. With endeuour to fulfill their desires, by their labours or otherwise.

4. With submission, first to their rebukes, Prou. 13.1. secondly, to their re∣straints in diet, apparell, recreations, &c. thirdly, to their corrections.

5. With piety, praying for them; for if they must do it for all men, much more for them, and if for all in authority then for parents, 1. Tim. 2.1.

6. With all meekenesse of loue shewed three waies.

• 1 By obeying, without inquiring, discoursing, murmuring or con∣tending.
• 2 By bearing their infirmities, either of body, age or mind, obey though aged, diseased, crabbed, &c.
• 3 Obeying without respect of profit, some children are obsequious, so long as any thing is to be had from their parents, but when they haue all they must haue, then their forwardnesse to please is negle∣cted: this is a base and mercenary obedience.

7 With all thankefulnesse and gratitude, a great part of which is to re∣compence their Parents kindnesse, by releeuing their wants, if they fall into wants. 1 Tim. 5▪4.

Your Parents] Viz: Both your parents, not your father onely, but your mother also, Leuit. 19.3. Prou. 15.20.

In all things] Quest: But must they be obeied in sinne.

Answ: No, you must so obey your earthly Father, as you disobey not your heauenly Father, therefore in the Lord is added, Ephes. 6.1. But else we must obey in all things, that are not apparant to be sinfull, though against our ease, profit, credit, &c.

Or more plainely thus, All things are of three sorts: First, some things are simply good, this must be done though the Parents forbid, because God com∣mands. Secondly, some things are simply euill, these things must not bee done, though Parents command, because God forbids. Thirdly, some things are indifferent, in these children must obey, though their Parents re∣quire things neuer so vnmeete, for things may bee vnmeete that are not vn∣lawfull.

Thus of the Doctrine of their obedience.

Against this Doctrine children obiect many things.

Obiect: 1 I am now in better estate, in higher place, of better gifts, or such like, then my Parents.

Answ: This is no reason to withhold obedience and reuerence, for Ioseph was a Prince in Aegypt, and Iacob in great want; Salomon sits in his throne of Maiestie, and yet when his Mother comes to him, hee yeelded all reuerence, the throne did not make her cease to bee a Mother: yea, our Sauiour Christ infinitely excelled his Parents, and yet he was subiect vnto them. Luk. 1.51.

Obiect: But our Sauiour saith, call not men Father on earth▪ Mat. 23.9.

Answ: The words are not to be vnderstood simply but comparatiuely, and that, either to God, or to the Pharisies, call no man Father as thou cal∣lest God Father: but so giue titles to men, as all honour and sacred estima∣tion of Gods Fatherly care be preserued, and call no man Father, as the Pha∣risies ambitiously desire to bee called; giue not trust and childlike honour to men of what profession soeuer, that you should onely trust in them, and by performing honour, or obedience, or recompence to them, grow carelesse of the duties you owe to your own parents, as the Pharisies taught, Mat. 15.5.

Obiect: But my Parents require base things, and such as cast a kinde of discredit vpon me in the world.

Answ: Consider not the things required, but Gods ordination, besides God the Father required of Christ to beare the Crosse, spitting in the face, &c. yet he willingly obeied.

Obiect: But my Parents are disordered persons, and foolish, &c.

Answ: Pray for them, but despise them nor, besides God knowes what is good for thee, and therefore hath caused them to come out of the loines of such Parents, and required subiection of thee.

Obiect: They are not my naturall Parents, but my step-father or step-mother.

Answ: Yet they must be obeied, so Ruth obeyed Naomi, and Moses, Ie∣thro: Exod. 18.19.

Obiect: They are not Parents at all, but my kindred onely as my vncle, aunt, &c. with whom I am left in trust.

Answ: Thou must be ruled by them, so was Hester by Mordechai.

Vse. This condemnes the doctrine and practise of Papists, that defend the vowes of solitarie and single life of children without consent of parents; and it meets with the doctrine of the Pharisies that would dispense with chil∣drens

releeuing of their Parents, so they would bestow it vpon them. Mat. 15.

2 This may serue for reproofe of stubborne and vngracious children that forsake their Parents instruction, Prou. 1.8. but especially such monsters as despise their Parents when they are old, or mocke them, or curse them, or chase them, or robbe them, &c. the cursed estate of such children is set down in these Scriptures: Prou. 15.20. and 19.26. and 23.22. and 20.20. and 28.24. and 30.11.17.

Thus of the dutie, the reason followes

There are many reasons why they should obey.

• 1 Children haue their substance from them, euen their life and their e∣ducation, their Parents then tooke care of them when they had no ragge to couer their nakednesse, no morsell to put into their mouthes, and what can children render equiualent heereunto?
• 2 Christ himselfe was obedient to his Parents, Luk. 2.51.
• 3 This is the purity and vprightnesse of children, and hereby they must be tried, and tried whether their worke be pure, Prou. 20.11.
• 4 The consideration of Gods iudgements vpon wicked children should much moue, such as were Cham, Esau, Absolon, Abimelech, &c.
• 5 If thou obey not thy Parents, thou maiest liue to bee requited by thy children.
• 6 In the sixth of Ephes. 1.2.3.4. There are many reasons why children should obey.

First, it is in the Lord, that is, their obedience is both commanded by God, and it is for God, and besides it is no further vrged then as may stand with faith and pietie to the Lord.

Secondly, this is right, it is children iustice.

Thirdly, this commandement that requires this, is the first commande∣ment with promise, for this had a promise in the verie first promulgation of it in the Tables, written by the finger of God, whereas all the rest had their promises annexed afterwards by the ministrie of Moses.

Obiect: But the second Commandement had promise in the first pro∣mulgation of the Law.

Answ: Some answer the words of the second Commandement are a pro∣position, not a promise, but this answer satisfieth not. Some say the pro∣mises mentioned in that commandement, belong to the whole Law, and not to that Commandement alone; but I thinke the plainest answere is: the fift Commandement is the first Commandement with promise, viz: in the se∣cond Table. A fourth reason is, children must obey, for so it shall goe well with them; they shall get good and contentment, and Gods grace and bles∣sing by so doing. Fifthly, they shall liue long on earth to enioy the blessing of God.

Obiect: Wicked children liue long.

Answ: Their life is a death, and it is not well with them: Esay 65.20.

Obiect: Gods children doe not liue long.

Answ: For the most part they doe. 2 I say, if God performe not this promise absolutely in the letter, yet he performes this blessing by commuta∣tion into a better, as when he giues them eternall life for long life.

But the reason why children should obey is heere mentioned in the Text.

It is well pleasing to the Lord:] Some leaue out (to the Lord) and so the argument is more generall, for obedience is exceeding pleasing to their Pa∣rents, Prou. 10.1. and 15.20. and 19.13. and 13.16. and besides it is plea∣sing to God, but I see no reason to leaue out the words.

Some render (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) in the Lord, and so heere is; First, a limitation, they must obey, but in the Lord. Secondly, they must obey, not because nature

and ciuilitie requires it, but for conscience sake, as Gods institution.

But I take it as it is heere rendered, to the Lord.

Well-pleasing to the Lord] From the consideration of these words, I obserue foure things.

First, that it is not enough to serue God, but we must so serue as wee please him. Heb. 12.28.

Secondly that there is a way how to please God euen in Family duties, and these externall and ordinarie things at home, and this serues; First, to shew Gods great loue to man, in that hee frames himselfe to mens condition, and likes what may like them, will be pleased himselfe with what pleaseth them: obedience and seruice to men he accounts a seruice to himselfe. Secondly, it is a great incouragement to diligence▪ and conscience in these Familie duties, in as much as they will not onely please man, but God. Thirdly, it reproues hypocrites, that care to be good no where but in Gods house, but God will haue obedience and not sacrifice, yea, heere he will be serued with obedience to men.

Thirdly, that euen children are bound to make conscience of their waies, and to learne to please God in their youth. First, God requires it, Eccle. 12.1. Psal. 148.12. There is Scripture for babes and yong men as well as old men. Secondly, there are worthy examples to excite them recorded in Scripture, as the examples of Ioseph, Samuel, Dauid, Iosiah, Ieremie, Daniel, and Timo∣thie, yea, this was a great praise in Ierobohams yong and dying sonne, 1 King. 14.3. Thirdly, a conscionable care in children to please God is much prai∣sed in Scripture, they are blessed that beare the yoke in their youth, and the workemanship of grace and obedience in the hearts and liues of children, is like the grauing of a Kings Pallace, Psalm. 144.12. A happy thing when the yong men see visions, as well as old men dreame dreames, Ioel 2. Then doth the Church flourish when the Sonne marrieth the mother, Isai. 62.5.

Vse 1 This should teach parents to beginne betimes to teach their chil∣dren the trade of their way, Prou. 22.6. and to bring them vp in the instructi∣on and admonition of the Lord, Ephes. 6.4.

2 Parents should learne also to be content that their children serue and please God as well as them; some Parents are so bad that they neither will in∣struct their children themselues, nor abide it, that they should heare Sermons, reade the Scriptures, seeke the company of such as feare God, or Sanctifie Gods Sabbaths.

4 This should teach all to repent euen for the sinnes of their youth, Psa. 25. For they were then tied to please God aswell as afterwards.

4 That God will be pleased and will accept the indeauours and conscio∣nable cares and obedience, euen of children, this is a comfort to children that though they cannot please wayward parents, yet they shall please God; and againe, it reproues froward parents; Is God pleased and art thou displea∣sed? Doth God loue and like the desires and endeauours of this childe and doest thou dislike?

Thus of childrens duty, the Parents duty followes.

Fathers prouoke not your children to anger, least they be discouraged.]

Doctrine From the coherence; Parents must performe their dutie to their children, it is not an easie thing to be a Father and Mother in performance of fatherly and motherly duties.

Prouoke not] D. Men are in general here to learne, that it is not enough to ab∣staine from sin, but they must abstaine from al prouocations to sin; It is not e∣nough to abstaine from whoredome, but men must abstaine from wanton at∣tire, from suspected places, from filthy speaches, from chābering & wantonnes, not enough to abstaine from murther, but men must abstaine from bitter and pro¦uoking

words. It is not enough to absteine from Idolatry, but men must ab∣steine from all the monuments and occasions of Idolatrie, and therefore men must absteine from all marriage with Papists, and from making of images of the trinity, &c. If men would auoid periurie, they must take heed of common swearing. So ministers must not onely call for peace and vnity, but they must take heed of prouocations to discord, when all is at peace.

Thus of the generall.

The words of this verse are a dehortation, and therein is: First, the duty of parents: Secondly, the reason of it.

Parents] All Parents are tied to performe their dueties to their children, none are too good to doe it. Vse for reproofe of such women as thinke them∣selues too good to nurse their owne children, and of such Fathers as turne the Care of their children wholly to others.

Prouoke to wrath] Heere I note the manner of setting downe their duty and the matter.

The dutie of parents is negatiuely set downe, to teach that parents must not thinke onely of their sinnes against God and abroad to others; but they may be guilty of much sinne in trespassing against their owne children, if pa∣rents were otherwise neuer so honest or religious, yet the carelesse discharge of their duty to their children may much prouoke God, and will certainely be found on their score if they repent not.

Quest. But why is the dutie of parents in this place so sparingly set downe but in one branch of it and that negatiuely?

Ans. It is not to allow Parents to be lesse carefull, but it may bee the Apo∣stle spares them heere, because in respect of other relations they are charged before and after as husbands and maisters. Againe, it may bee the Apostle would haue children to know they haue not that liberty to inquire into their parents faults, or to reckon it as a part of their skill to find them out: parents shall account to God but not to their children. Thus of the manner of set∣ting their duty downe, the matter followes.

Prouoke not] Parents fault two waies, either by too much seuerity, or by too much indulgence, the former is heere restrained. Againe, the prouocati∣on is two-fold, either to sinne or to passion, it is a most cursed thing for pa∣rents to prouoke their children to sinne by counselling them to euill waies, or incouraging them to lewd courses. This the Apostle holds too horrible vile, for any professing religion, or the feare of God, and therefore mentions pro∣uocation to anger.

Concerning this prouocation to anger I consider three things. First, how parents prouoke their children. Secondly, what they must doe that they bee not prouoked. Thirdly, what is not forbidden in these words.

Parents prouoke their children; first, by word; secondly, by deed.

1. By word three waies. First, by burthening them with vniust and vn∣meete precepts. Secondly, by pursuing them with contumelious words, es∣pecially when they be alwaies chiding and rating of them. Thirdly, by dis∣gracing of them to others before their face, or behind their backes.

2 By deedes fiue waies.

First, by carelesse education, for though children find not fault with this at first, yet when they come to be of yeares, and finde their owne vnfitnesse for calling or society, &c then they fret against their parents neglect.

Secondly, by discourtesies and vnkind vsage of them when they be growne to be of yeares.

Thirdly, by vniust dealing about their marriage, when either they restraine them of marriage, when they haue a calling to it, and a liking of meete per∣son, and thus they prouoke them to incontinency, or when they compell

them to marry when they haue no calling nor liking, and thus they prouoke them to discontent.

Fourthly, by indiscreet and immoderate passion and seuerity in correcting them.

Fifthly, by vniust restraints eyther of present necessaries of food and rai∣ment, Matth. 7.9.10. 1. Tim. 5.8. Prou. 13.22. or in not laying vp for them, 1. Cor. 12.14.

Secondly, that parents may not prouoke their children. 1. they must be¦gin betimes to teach them their duties, for ignorance is waiward. 2. they must sow the seedes of piety and godlinesse in their hearts, as they draw out reason by degrees, so there is a conscience euen in child••en as well as reason if it were informed, and conscience would make them not onely religious to God, but dutifull to parents. 3. they must not giue their children too much liberty at the first, for if they doe, then will iust restraint afterwards bee prouocation. 4. they must pray for them to God, many pray for children, and so for their being, that afterwards neuer pray to God to guide their harts, and so for their well being. 5 They must in generall striue to teach or guide them by incou∣ragements and allurements, correction is not as diet, but as Phisicke, and thus recreation is not to be denied them. Zach. 85. 6. If nothing else will restraine passion in children, they must impose silence vpon them, he that im∣poseth silence on a foole mittigateth anger, Prou. v. 26.

3 This dehortation hindreth not but that parents may:

• 1 Rebuke their Children.
• 2 Correct them. Prou. 13.24. and 22.15. and 29.15.17. and 23.13. and 25.14. and 19.18.19.

Thus of the duety.

Children] viz: All children, sonnes and daughters in law as well as naturall children; and these are prouoked.

• 1 By groundlesse iealousies and suspitions testified by secret listning, que∣stioning and enquiring enuiously after euery thing they doe or say.
• 2 By suffering seruants to vexe or molest them.
• 3 By euill reports of them.
• 4 By giuing euill counsell, or reporting of faults to the Sonne against his wife, or to the daughter against her husband to make debate is ill in any but much worse in parents.

This of the parties to whom they owe this duty.

Lest they be discouraged] the reason followes.

There are many reasons why parents should bee carefull by all meanes to keepe anger out of their Children. 1. Wise men and godly men can scarce gouerne this affection without sinning, Psalm. 4. much lesse children. 2. An∣ger is a great prouoker of Gods anger, it breedes a guiltinesse of Gods anger, Math. 6. 3. It lets in the Deuill, Eph. 4.26. and vsually Sathan in the times of these passions, sowes the most hellish seeds and stirres most impious thoughts in them. 4. It may bring them into great mischiefe in time, Prouerbs. 28.18. 5. It is a great let to sound instruction and knowledge, Eccles. 7.11. Prouerbs. 14.29. 6. The angry person is vsually suspitious, and so vnfit for society with men Prou. 1.22.24. yea it is a great hinderance both to the profit of the word. Iames. 1.21. and the power and successe of prayer. 1 Tim. 2.8. 7. Some∣times this rage in young persons is not to bee cooled but with bloud as in Caine.

But to omit the reasons, heere parents must not prouoke their children lest they be discouraged.

Concerning discouragement in generall, we must know that it is a great sin to discourage others, and a great hurt to be discouraged, the people must not

discourage their teachers, Hebr. 13.17. those that are in authoritie must not discourage such as are faithfull and desirous to approue their feare of God, and to discharge their duties. Gouernours in the familie must not discourage ser∣uants or children in their good beginnings & desires after good things, againe this is a Christian mercy and compassion, to comfort and incourage the fee∣ble, and lastly Gods fainting children should bee admonished to bee of good comfort, and to strengthen their weary knees. 2. Cor. 13.11. Esay. 36.3.4.

Concerning the discouragement of children, christian parents should bee carefull: for they may be discouraged.

1 From the seruice of God when they shall see carnall men vse their chil∣dren better then they that make such a profession of piety.

2 From the capacity and desire after the vndertaking of the knowledge or exercise of great things, discouragement breakes their spirits, and makes them pusillanimous.

3 From the hope to please and so from the confidence of the parents loue, and then at length from the very meanes of pleasing eyther by honor or obe∣dience. This of the duty of parents and children.

The third couple in the familie are seruants and masters.

The duty of seruants is set downe verse. 22.23.24.25.

Verse 22.

Seruants be obedient to them that are your Masters according to the flesh in all things.

In all the words that concerne the duty of seruants I obserue,

• 1 An exhortation, verse 22.23.
• 2 Reasons. verse. 24.25.

The exhortation is two waies to be considered: first as it is breefly set down, here is first the parties exhorted (Seruants): secondly, the duety wherewith they are charged (be obedient): thirdly, the persons to whom, to your masters.

2 Secondly, as it is explicated in the explication, I consider

• 1 The promises about their obedience
• 2 The forme or manner how they must obey.

The prouisoes are either for limitation to curbe masters, they are to obey according to the flesh, the soules and consciences are not in bondage to men, or for extent to seruants, they must obey in all things.

The manner how they must obey is set downe,

• 1 Negatiuelie, not with eye seruice: 2. not as men pleasers
• 2 Affirmatiuely, with singlenes of heart: 2. with feare of God: 3. heartily as to the Lord. The reasons are, 1. from hope of reward & wages from God, v. 24. 2. from the certaine vengeance of God vpon them that do wrong, v. 25.

This is the order of the words.

From the generall consideration of all the words I obserue 6. things.

1 That seruants are to be instructed out of the word, which reprooues ma∣sters that restraine seruants from hearing the word in Gods house, and open not the booke of God to them in their owne houses.

2 A question may heere be moued, why should the duety of seruants bee thus largely in so many words set downe.

Answ. 1 Because vsually men shew lesse compassion to seruants: therfore God takes the more care of them, many men will haue some care of their children, to see them taught in some manner, but their seruants they wholly neglect. Therefore God who is a Father to seruants as well as children, pro∣uides large instruction and comforts for seruants, if they will come to his booke to be taught.

2 The carefull Apostle saw that in the first conuersion of men from Genti∣lisme to Christianity, there was greatest danger of disorder and scandall in ser∣uants,

partly out of wearinesse of their bondage and seruile condition, partly because men would lesse spare to tell of their faults, therefore the Apostle as most fearefull of them spends many words in the teaching and incouraging of them.

3 We may note here the candor of the Apostle, he doth freely deliuer his mind in the behalfe of seruants with a full vent of words, with great care with∣out holding back anything that belongs vnto them. He was not of the mind of most Preachers now adaies, that hold the discourse of family duties, especially of seruants, too base a subiect for their wits and learning to be imployed in, nei∣ther was the Apostle of the humour of Lawyers, that seldome speake much but for great men, or when they may haue great gifts, the Apostle speakes as much for a seruant that could do nothing for him as for the Masters.

4 In laying downe his speech to seruants, hee both teacheth and comfor∣teth them, but for order hee first teacheth them, and as any is more ignorant, this course is more needfull to be held, the common people should bee in this manner dealt withall, they must first bee rebuked, conuinced, exhorted, taught, and then meet comforts to be applied, and not before.

Lastly, the scope and drift of the Apostle in all these words to keepe Ser∣uants in order, and that first to hold seruants in obedience, that none vnder colour of liberty in Christ should breake vp their subiection to their Master, he was no Anabaptist. Secondly, to meet with the faulty obedience of such seruants as were resolued to stay in seruice. Hee meeteth heere with fiue faults in seruants.

• 1 The first fault in seruants is halfe seruice, or to obey in what they list, this he correcteth, when he saith (in all things)
• 2 The second fault is eye seruice.
• 3 The third fault is prophanenes, most seruants neuer respect piety and Gods feare, but onely to please their Masters, this hee mee∣teth with when he saith, not as men pleasers, but fearing God.
• 4 The fourth fault is hypocriticall seruice, this he meeteth when he addeth in singlenesse of heart.
• 5 The fifth fault is basenesse of mind and discouragement, this hee would preuent in the two last verses.

Thus of the generall.

Seruants] The Seruants in the Apostles time were for the most part bond∣slaues, bought and sold as beasts, and their Masters were infidels and cruell to them; and yet many of these Seruants were conuerted to the faith of Christ. Where we may learne, that mens slaues may be Gods seruants, hee hath his elect among these; the deare children of God in this world may bee abased to most vile miserie, and a most seruile condition.

The Vses are: First, to shew that felicitie is not in outward things, for Gods seruants that had attained the chiefe good, yet were in most base condition, in respect of the things of this life.

Secondly, to teach vs patience in lesser crosses, whatsoeuer thou art, yet thou art not a bondslaue, therefore bee patient; such as haue beene deare in Gods sight haue beene worse vsed then thou art.

Thirdly, to teach vs compassion to the baser sort of men, for Gods elect may be among these.

Lastly, this is a great comfort to the abiect.

But howsoeuer bought seruants were most vsuall in the Apostles time, yet hired seruants were vsed then too, and are heere meant, aswell as the other, yea, all seruants though they were nobles seruing in Princes Courts, are tied ••o the duties generally heere required.

And as any seruants haue more knowledge and doe professe sinceritie in

religion, they are the more tied to bee carefull seruants to men, they should not onely be better men and women, but better seruants also.

Thus of the parties exhorted.

Be obedient] Heere I consider 2. things.

• 1 That they must obey, they must approue themselues to their Masters not by wearing their cloth, or cognisance, or by words and complements, but by painfull and carefull obedience.
• 2 How they must obey, and that may be opened thus.

First, with reuerence, with all honour, 1 Tim. 6.1. both internall, with high account and estimation of their Masters, and externall, with reuerent words and behauiour.

Secondly, with all feare, 1 Pet. 2.18. Ephes. 6.5. and this they should shew, first, by auoiding what might offend. Secondly, by not answering againe. Thirdly, by a holy endeauour to please them. Tit. 2.9.

Thirdly, with subiection, to rebukes, 1 Pet. 2.18. 2. to correction, 1 Pet. 19.20. 3. to their restraints: first, in respect of diet, they must not bee their owne caruers. Secondly, in respect of place, they must keepe the bounds of the Family, and not at their pleasure bee gadding out either by night or day vpon any pretence without leaue. Thirdly, in respect of company, they must bring none into the Family, that are lewd persons, or of what sort soeuer a∣gainst the liking of the Master, nor may they keepe company abroad to the iust offence of their Masters. Fourthly, in respect of apparell, though they haue neuer so good meanes, yet they must bee attired as becommeth Ser∣uants.

And this subiection also they should shew in a ready acknowledgement of their fault when they vnderstand it. It is a great fault in Seruants that though they vnderstand, yet they will not answere. First acknowledge and giue glorie to God, and submit themselues to their masters, Prou. 29.19.

4 With all good faithfulnesse, Titus 2.10. this faithfulnesse is required.

1 In respect of the goods of the family, and thus they must shew their faith∣fulnesse in not da••ing to purloyne the least pennie from their Maisters: no pic∣kers, Tit. 2.10. 2. It is not enough that they are true, but they must be thrifti∣ly carefull to see that nothing be spoyled or lost, or miscarry any way by their default and negligence, this was the great testimonie of Iacobs faithfulnesse, Gen. 31.36.

2 In respect of secrets, they must keepe the secrets of the Master, and of the family, yea and of the trade and calling to.

3 In respect of the businesse of the family, and heere their faithfulnesse standeth in two things.

• 1 In diligence of labour, he is not a faithfull seruant that eats the bread of Idlenesse, as many seruing men do, that can tell of no calling but attendance.
• 2 In trustinesse, and in this seruants must bee faithfull two waies: first in their care to see their Masters directions executed in the familie, as if they had beene present: secondly, in their speedie dispatch of busines abroad, a sloath∣full messenger is an exceeding prouocation to them that send him, and it is a wretched fault in seruants, when they are sent forth of the family about busi∣nesse they cannot find the way in againe in anie due time.

Thus of the duetie to which they are exhorted.

To them that are your Masters] They must be subiect and obedient to all Masters, indefinitely without difference of Sexe (and so to the wife or wid∣dow, 1. Tim. 5.14. Prou. 31.) or of condition they must bee obedient to the poorest as well as the rich.

Thus of the laying downe of the exhortation. The explication followes, and first of the premises. According to the flesh.]

These words may bee referred to masters, and then the sense is this, that seruants must be obedient euen to such masters as are fleshly, and carnall men, they must obey though their masters be Ethnikes or prophane persons; it is a great praise for a seruant to men, to bee Gods seruant also, but it is a greater praise to be a religious seruant of an irreligious master, to feare God in a pro∣phane house.

2 To seruants, and so they are a limitation, they are subiect onely in re∣spect of their flesh and bodies, and so heere is two things to be obserued.

The one exprest: the bodies of seruants are in the power, and at the dispo∣sing of the masters, and therefore seruants must learne to subiect their flesh to their masters, both commands, restraints, and corrections.

The other implied: the soules of seruants are not in the power and at the disposing of Masters, their spirits are free, nor Master nor King can command the conscience.

Vse is, first, for reprofe of such seruants as giue more to their masters then is due, thou oughtest to be of the same calling, trade, labour, &c. that thy ma∣ster is of, but thou art not bound to bee of the same religion, or humor with thy Master. It is a great fault not to giue the bodie to thy Master, but a great fault also, to giue both body and soule to bee at his disposing, both are ex∣treames.

Secondly, should seruants feare their masters because they haue power o∣uer the flesh? how much more should we feare God, that hath power to de∣stroy both soule and flesh in hell, Math. 10.

Thirdly, this may be a great comfort to a seruant, thy soule is as free as the soule of him that sits on a throne, thy seruice in the flesh derogates nothing from the libertie of Christ in thy heart. Thy best part is free.

In all things] Seruants must obey in all things, euen in things that bee a∣gainst their credit, profit, liking, ease, &c. There is a great sturdinesse in ma∣ny seruants, either they will not doe some things required, or not at the time when they are bidden, or not in the manner, but as they list, these courses are vile, and heere condemned.

Obiect: But vnlawfull and vnmeet things are required.

I answer, that in cases of this nature, three rules are to bee obserued by in∣feriours.

First, If the matter required be onely inexpedient, and vnmeet, thou must obey: neither doth this rule let, but that seruants or inferiours may vse all humble and lawful meanes to preuent vnmeet things.

Secondly, thou must be sure it be sinne that thou refusest, thou must not disobey vpon conceit, or coniecture, nor vpon thine owne humor and opini∣on, but it must appeare by the word of God to bee a sinne, or else thy conie∣ctures are no ground of disobedience, if thou must needs doubt on both sides it is better doubt and obey, then doubt and disobey.

Thirdly, when it is apparant to be impious and sinnefull that is required, yet thou must looke to the manner of disobedience, thou must yeelde thy selfe to obey by suffering; yea, it is a wretched fault in seruants or inferiours, that are vrged to vnlawfull things, to refuse with sturdie, and insolent, and prouoking words, or behauiour, God frees thee from obedience in act, but he frees thee not from reuerence, and from an holy estimation and humble demeanour.

The vse is for great reproofe of seruants, both indiscretion and stubbernes, and withall it chargeth masters; they must not require their seruants to lie and sweare in their shops onely to please and profit them, nor may they make their seruants breake Gods Sabbaths to satisfie their wils.

Obiect: But are they not required to obey in all things.

Answ: They are, but before he saith, according to the flesh, in labour not in sinne, and after he saith, they must so please men as they feare God too.

Thus of the prouisoes.

The forme of their obedience is set downe: First, negatiuely, not with eye-seruice] not as men-pleasers.] Secondly, affirmatiuely. 1. With singlenesse of heart. 2. Fearing God. 3. Hartily.

Eye-seruice.] Some take it thus, not with outward seruice, not onely doe the Labour of the bodie, but bring the care, prouidence, affection of the heart: or thus, be obedient to your masters, and let not your eye bee onely vpon your masters, but vpon God the great Master of all Masters and men. But I thinke the proper meaning of the word is, not with eie-seruice, that is, not onely in the presence of your Masters, not onely when their eie is vpon them: so that he meets with the wretched faultinesse of such seruants as when their masters backes are turned, neglect their labour, fall to loitering, or get them out of the doores, or which is worse, fall to wantonnesse, drunkennesse, filching, smiting of their fellowes, and quarrelling, these seruants shall haue their portion at the day of Christ: Matth. 14.48. and if eie-seruice bee con∣demned, what shall become of such seruants as are not good, no not so long as their masters are by them.

Not as men-pleasing:] Obiect: Is it a fault for seruants to please their Ma∣sters?

Answ: No, it is not, for they are commanded to please in all things: Tit. 2.9. But two things are here condemned. First, so to please men, as neuer to care for pleasing God; so to attend a corporall seruice as not to care for the sauing health of their soules, this is prophanesse. Secondly, such seruants are heere taxed, as seeke by all meanes to please their masters, but not to pro∣fit them, such are they that are flattering soothing persons, that serue their Masters onely with faire words, but else are emptie persons; such (or rather worse) are they that apply themselues to their Masters humors, to feede them with tales, or praising their ill courses and counsels, or executing their sinfull mindes: these seruants are many times the firebrands of contention, alienate parents from their children, friend from friend, and keepe malice on perpe∣tuall foote: these are heere rebuked. But let vs consider further, is this such a fault in poore seruants (that can pretend many things) to be men-pleasers, how foule a vice is it in freemen that are in no wants or restraint, how hurtfull is it to be a man-pleaser in the Courts of Princes, and in the houses of Nobles? how detested a vice is it in such as are Magistrates and publike states? And is it nought in the Court and Countrey, certainely it is much more vile in the Pulpit, and in Churchmen, and euen the greater they are, the worse and more abominable is their soothing and daubing.

Thus of the negatiue.

In the affirmatiue are three things, and the first is singlenesse of heart.

In singlenesse of heart:] Concerning singlenesse of heart, I consider it two waies.

• 1 In the generall, as it is in Gods Seruants.
• 2 In speciall, as it is in mens seruants.

Singlenesse or sinceritie of heart as it is in Gods seruants, I consider of in two things.

• 1 In the nature of it.
• 2 In the signes of it.

Singlenesse of heart may bee discerned by the contrarie to which it is op∣posed.

1 As it is opposed to hypocrisie, a sincere hearted man is no hipocrite, and shewes it three waies.

First, hee had rather be good then seeme so, as in case of almes, Rom. 12.8. compared with Math. 6.2. so in the practise of piety, he had rather haue grace and sound knowledge then an empty shew of it.

Secondly, he will serue God at all times as well as at one time: it is a note of an hypocrite that he will not pray at all times, hee will serue God when hee is sicke, but not when he is well, Iob. 27.7.8.9. So it is vile hypocrisie to come to Church in Lent to heare Sermons, but neuer come there, or but seldome all the yeare after.

Thirdly, he minds inward secret domesticall holinesse and piety, as well as outward open and Church holinesse, he is an hypocrite that kneeles downe when he comes into the Church and neuer prayeth in his family at home. It is vile hypocrisie and palpable, in such men as haue knees of prayer when they first come vp into the pulpit, and no words of prayer when they are risen vp to speake for or to Gods people.

2. As it is opposed to fleshly wisedome, 1. Cor. 1.12. There is a three-fold wisedome of the flesh that batters and keepes out singlenesse and sincerity of heart.

1 The first is a reaching after priuate ends in publike imployments, as preaching for gaine, 2. Cor. 2.17.

2 The second is a cunningnesse in committing or hiding sinne. It is since∣rity to be wise to doe good, and simple concerning euill to bee a bungler in a∣cting it, and to haue nothing to say in defence of it when it is done, Rom. 16.19.

3 The third is fraud, shifting, subtilty, and guilefull and deceitfull dea∣ling in mens course for the things of this life. Thus Esau is a wild and cunning man, able by reason of his craft and subtilty to liue in a wildernesse, but Iakob is a plaine man, a single hearted man, he can make no shift to helpe himselfe in earthly things by fraud or craft, but is open and plaine in all his dealings for the world; but a man of great reach for matters of his soule. This is a pat∣terne of true singlenesse, simplicitie and sincerity: 3. as it is opposed to a dou∣ble heart, opposed I say to a hart and a hart, and a double heart is eyther a wa∣uering heart, or a diuided heart: men haue a double hart that wauer and are tossed with vncertainties, such as are now for God and godlinesse, and shortly after for sinne and the flesh; now are resolued to leaue such a fault, as perswa∣ded it is a fault, and by and by they will to it againe, as perswaded it is not a fault: heere is no singlenesse of heart. And thus the heart is double in respect of times, it is double also, as diuided in respect of obiects; I instance in two things: first in matter of worship, the people that came to inhabite Samaria had a diuided heart, for they feared the God of the Country, because of the Lions and they feared the Gods of the nations also, 2. Kings 17.33. Such are they that feare Gods threatnings in his word, and feare the signes of heauen too. Secondly, our Sauiour instances in matters of the world. The minde which is the eye of the soule cannot be said to be single, when it is distracted, men cannot serue God and Mammon. Math. 6.21.22.23.24.

4 As it is opposed to spirituall pride, a single heart is an humble heart as Iob sheweth, Iob. 9.15.16. and sheweth it selfe in two things: First, that if God send crosses, it will not answer or iustifie it selfe, but make supplication, and so acknowledge Gods loue, as withall it will confesse that God doth iudge them for their corruptions. Secondly, if the sincere hearted man pray to God and the Lord be pleased to answer him by vnutterable feelings, euen by the wit∣nesse of the spirit of adoption, yet hee will be so farre from spirituall pride and conceitednesse, that fearing before Gods mercies, he will be as if he beleeued not that God had heard his voice.

5 As opposed to perturbation and disquietnes of the heart, arising eyther

from the cloudinesse and muddinesse of the Iudgement, not able to discerne things that differ, Phil. 1.10. or from the vnrest of the conscience shewed by hourely or frequent checkings, 2 Cor. 1.12. or from the infidelity or grudging or distrustfulnesse of the heart, Act. 2.46.

6 As opposed to offensiuenesse, and so the single harted man is neither of∣fensiue by wrongs nor by scandalls; in respect of wrongs he is innocent as the doue, he is no horned beast to pelt and gore others, Math. 10.16. and in res∣pect of scandalls, hee is desirous to liue without blame, from those that are without, or griefe to the Faithfull. Phil. 2.15. & 1.10.

Out of this may be gathered, the signes or properties of a single or sincere harted man. 1. He had rather be good then seeme to be so. 2. He striues to be good in secret at home, in hart as well as openly and abroad. 3. He serues not God by flashes or fits, but is constant, and will pray and serue God at all times. 4 He is a plaine man without fraud and guile in matters of the world, he loues plainenes and open dealing, yet he is not simple, for in matters of his soule he is of great reach and forecast and discretion, &c. 5. He is a bungler in sinne, he knowes not the method of Sathan. 6. Hee dotes not vpon the world, he can vse it as though he vsed it not, hee is not tossed with distracting cares. 7. He cannot abide mixtures in the worship of his God, he is neyther Idolatrous, nor superstitious, nor humorous. 8. Good successe in grace and innocency, makes him more humble and fit to grieue for sinne, and feele the waight of it, he struggles as much against spirituall pride as against other sins. 9. He doth not allow himselfe to murmure nor repine, eyther through infi∣delity at God, or through grudging enuy at men, or distresse himselfe with vaine feare about how he shall doe heereafter. 10. He is harmelesse, desirous so to liue as he may wrong none in worldly matters, nor offend any in mat∣ters of religion. 11. Hee makes conscience of lesser sinnes as well as greater, this is his godly purenesse. 12. He is blest of God after some progresse in pi∣ety with two singular fauours: First he discerneth things that differ: Second∣ly, he hath the power, quietnesse and ioy of a good conscience.

Heere also may bee gathered negatiue signes, they are not single hearted; First, that are hypocrites taken vp about the gilding of the outside: Secondly, that will serue God but at some times. 3. That are skilfull in sinne, to com∣mend it, or impudent to defend, deny or extenuate it. Fourthly, that are of a guilefull and fraudulent disposition. Fifthly, that are eaten vp with worldly cares. Sixthly, that are scandalous, yea some of Gods children may hang downe their heads vnder the feare that their hearts are not so single as were meere by reason of their spirituall pride, the raging muddinesse of iudgement and the vnrest of the heart and conscience.

Thus of singlenesse of heart in Gods seruants.

Mens seruants shall approoue themselues to be single hearted.

• 1 If they can honour and obey poore Masters as well as rich.
• 2 If they can be carefull to serue, and profit with all heedfulnesse, and loue froward masters aswell as the courteous.
• 3 If they can obey for conscience of Gods command, though they haue no hope of reward from men, or conceit, nor feare of shame or punishment
• 4 If they be as good within as without, serue with pure intention.
• 5 If they will bee diligent in the Masters absence, aswell as in his pre∣sence.
• 6 If they will be true in the least penny, not touch their masters goods to purloine it, though they might secretly helpe themselues.
• 7 If they will labour when they might be at rest.
• 8 If they will restore what they haue ill gotten, or if they bee not able will humble themselues by acknowledgement though none were able to accuse them.

Vse is for incouragement to all seruants and iourney men to get and ex∣presse this vprightnesse and singlenesse of heart, for better is the poore that walketh in his singlenesse of heart, then he that abuseth his lips and is a foole, Prou. 19.1. Yea, we should all take heed that Satan beguile vs not from the simplicity that is in Christ Iesus.

This of singlenesse of heart.

Fearing God] The second thing required in the maner of their obedience is the feare of God.

The feare of God in a Seruant must haue foure things in it.

First, a not guiltinesse of the common vices of seruants, as swearing, whoo∣ring, stealing, gaming, &c.

Secondly, they must feare Gods presence, euen doe their businesse faith∣fully, not because the eie of their Master, but of God is vpon them, this is one part of their feare of God.

Thirdly, they must pray daily to God for their Masters, and the Family, and for good successe vpon their owne labours, this prooued that Abrahams seruant feared God. Gen. 24.

Fourthly, they must be religious in the generall duties of piety to God, as well as in the particular duties of seruice to their Masters, they must so serue men as they feare God also.

Vses. First for Seruants, and then for Masters. Seruants must learne to doe all their labour, fearing God, euen that God, 1. That set them in that calling. 2. Whose eies alwaies behold how they discharge their dutie in their calling, and inasmuch as the feare of God is made the ground heere of other duties, they should learne to be the better seruants to men because they feare God. Masters also must learne, first, what seruants to choose, not such onely as will doe their worke, but such as feare God also, and if they haue failed in that, they should labour now to beget and nurse the feare of God in the ser∣uants they haue, for Gods feare would make their seruants more dutifull to them, besides the reason why their seruants fall to whoring, stealing, vnthrif∣tinesse, &c. is because the feare of God is not in them.

Quest: But what should Masters doe that their seruants might feare God?

Answ: Foure things: First, they should pray and reade the Scriptures in their houses, and Chatechise their seruants. Secondly, they should bring them to the publike preaching of the word. Thirdly, they should giue them good example themselues. Fourthly, they should restraine them from pro∣phane company, and incourage them, and allow them libertie at conuenient times to conuerse with such as feare God.

Thus of the feare of God.

Verse 23.] The third thing required in their obedience is that they doe it hartily, in this Verse is the manner of the dutie, and the inducement there∣vnto.

Hartilie] Ex animo. The obedience of Seruants should be a hearty obedi∣ence, the Apostle will not haue onely feare of God, but loue of the master; their obedience must beginne at heart, not at hand or foot, if the heart bee not with their obedience, the master may haue their labour (and that he hath of the Oxe) but such seruants lose their labour.

Quest: What is it to obey Ex animo?

Answ: It is to obey voluntarily, and out of a heart and affection rightly ordered, but especially it is to obey out of a iudgement well informed.

The vse is therefore to vrge them to doe it; and heere I would consider of the obiections of Seruants, why they cannot obey Ex animo.

Obiect: 1 Bondage is against nature.

Solut. It is against nature as it was before the fall, but not as it is now since the fall.

Obiect: 2 But Christ hath made vs free.

Sol: Free in soule in this life, not in bodie till your bodies be dissolued, or till death.

Obiect: 3 But my Master is froward.

Sol: Yet thou must be subiect: 1 Pet. 2.18.

Obiect: 4 But he doth not onely giue ill words, but blowes.

Solu: Perhaps it is needfull, for a seruant will not be corrected by words, Prouerb: 29.19.

Obiect: 5. But hee correcteth me vniustly.

Solu: First, who shall iudge thus, shall seruants themselues? Secondly, it is acceptable if for well doing and for conscience thou endure to bee buffe∣ted, &c. 1 Pet. 2.19.20.

Obiect: 6. But my master is not onely a froward man, but a wicked man, and a enemy of Christ.

Solu: Yet thou must honour and obey him willingly, 1 Tim. 6.1.2.

Obiect: 7. But I am an hired seruant not a bought seruant.

Solu: Indeed Masters haue not that power ouer them, they haue ouer bondslaues; but yet all seruants are heere bound to obey hartily.

Obiect: 8 But vnmeet things are required.

Solu: Discerne things that differ, but yet obey in all things. All this re∣prooues grudging, and slow and stubborne seruants.

Whatsoeuer yee doe] Not onely faire, easie, cleanly, and best sort of workes are to be done willingly, but all, or any kinde of labour whatsoeuer, though neuer so base or vile.

As to the Lord and not to men] Doctr: Seruants in obeying their Masters, serue the Lord.

The vse is, both for instruction of seruants, and for comfort: for instru∣ction, they must serue their masters as they would serue the Lord, with all faithfulnesse, diligence, willingnes, prouidence, conscience, &c.

For comfort and incouragement also is this doctrine, and that 3. waies.

First, heere is a limitation, they must doe no seruice to men that is against the Lord.

Secondly, art thou a seruant, care not for it, thou art Christs freeman.

Thirdly, let not the basenesse of thy worke discourage thee, for in seruing thy master thou seruest God aswell as if thou wert preaching, or praying, &c. When the Apostle saith not vnto men, wee must vnderstand, not principally or onely. Thus of the exhortations. The reasons follow.

VERS. 24.

Knowing that of the Lord yee shall receiue the reward of the in∣heritance: for ye serue the Lord Christ.

In this verse Seruants are perswaded to obedience, by a reason taken from the retribution or reward of their seruice; and the matter of the verse is comprehended in this Syllogisme. What faithfull men soeuer serue Christ, and doe their dutie to him faithfully and cheerfully, shall receiue of Christ the reward of inheritance: but you Christian seruants, when you per∣forme your obsequious obedience to your Masters, serue the Lord Christ, ergo, you shall haue the reward of the inheritance.

Knowing] Doctr: Seruants may and ought to know, and bee assured of their owne saluation.

Vse is for confutation of Papists, and vnsound men, that denie certaintie of saluation; for if seruants that haue not the greatest wits or knowledge, that are imploied about small businesses, that haue not so much liberty, nor

learning as other men, &c. yet may be assured not by coniecture, or hope, but by certaine knowledge, by most vndoubted faith: then what colour of rea∣son, can there be, why other Christians, the Lords people, should bee denied this knowledge? and therefore in the second place it should teach vs to make our calling and election sure.

Reward] Doctr: The workes euen of seruants shall be rewarded.

Vse is for the comfort of seruants, and for reproofe of the vnbeliefe, that is many times in Gods children, doubting of Gods acceptation of their praier and holy indeauours; shall the base and secular workes of mens seruants be rewarded, and the great workes of Piety in Gods seruice not be regarded?

Of the Lord] God will be pay-master vnto seruants, and in that they are turned ouer to God for payment, it implies that the most masters are careles and vnmercifull; and this they are not onely in withholding conuenient food and raiment, but in sending their seruants after long time of wearie labour out of their Families empty, and without meanes to liue in the world.

Reward of inheritance.]

Two things are heere affirmed of heauen: first, it is a reward, and so free. Secondly, it is an inheritance, and so sure.

There are foure vses may be made of this Doctrine. 1. We should much loue, esteeme, and desire heauen, it is the reward of God. Princes giue great gifts, but Gods least gift must needs be glorious. 2. We should learne to be liberall as God is liberall, giue freely, giue largely. 3. Heere is a plaine con∣futation of the merit of heauen, for heauen is an inheritance; now the Sonne doth not inherit the Fathers Lands, he hath not his Lands in measure accor∣ding to his deserts, for most an end, the Land is purchased before the Sonne be borne; much lesse can we merit heauen, and the rather because we can∣not alledge so much as this, we came out of the loines of the Father, seeing we are children but by adoption.

For yee serue the Lord Christ] Doctr: Christ is the chiefe Lord, and there∣fore masters should be well aduised how they vse their seruants, for they are Christs seruants; and seruants should be carefull how they obey their masters, for they must account to this Steward.

Thus of the first maine reason.

VERS. 25

But he that doth wrong, shall receiue for the wrong that he hath done: and there is no respect of persons.

Some take this twentie fiue verse to bee a conclusion of the whole Do∣ctrine before concerning Familie-duties, as if hee would signifie, that hee would not haue this doctrine of houshold gouernment more contemned then the doctrine of piety or righteousnesse; for whatsoeuer wife, husband, childe, father, or seruant, shall doe wrong in the neglect or breach of these commandements, for the familie, shall be sure to receiue for the wrong hee doth, at Gods hand without respect of persons.

Some vnderstand the verse as a threatning to seruants, if they doe any way wrong their masters.

But the commonest interpretation is meetest, viz: to vnderstand it as a reason taken from the certaine vengeance of God against all Masters that wrong their seruants, and so is the second maine reason to vrge their obe∣dience.

In the Verse I likewise obserue 7. Doctrines.

1 Masters must accompt to God for all the wrong they doe to their ser∣uants in word or deede.

2 All Masters shall be punished of God that doe wrong, if they repent

not, though they were otherwise neuer so greate, yea, though they were ne∣uer so good or righteous men, for if good men wrong their seruants, God will require it, and chasten them for that aswell as for other sinnes.

3 The soueraignety of disposing an exact full and finall vengeance be longs to God onely, men administer onely a part or drop of it.

4 God will rise vp in the defence of the poorest and meanest Christians to right their wrongs.

5 Seruants may not right their owne wrongs and returne words for words or blowes for blowes, but commit that to God.

6 Seruants must be subiect not onely to the curteous and iust, but to the froward and iniurious masters.

Lastly, God is no respecter of persons, or faces, hee cares no more for the master then for the man, all are one in Christ Iesus, there is neither bond nor free, Iew nor Graecian, rich nor poore, but Christ is all in all things, as is be∣fore declared, Verse 11.

Thus of the duties of Seruants.

Thus also of the Doctrine of the third CHAPTER.

Notes

• The Cohe∣rence.
• The deuision of the Chap∣ter.
• The subdiui∣sions.
• 4

  Doctrine from cohe∣rence with former chap∣ters.
• a

  Rom. 14.23.
• b

  Heb. 11.6.
• Doctrines frō the coherence in this Chap∣ter.
• d

  Ephes. 2.10.
• Doctr. 1.
• 2
• 3
• 4
• Doctr. 2.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• A threefold resurrection.
• e

  Reuel. 2.9 0 What the first resurrection is.
• f

  Rom. 6.4.5.
• g

  1. Pet. 1.3.4.
• h

  Eph. 1.14.
• How a man may know whether they be risen with Christ.

  Who are not risen with Christ.
• i

  Luk. 21.34.
• k

  Rom. 6.1 4.5. 1 Pet. 1 3.
• l

  Reu. 20.4.5.6
• m

  Esa. 26.9.10 14
• n

  Ioh. 11.25.
• o

  Ioh. 5.25.
• p

  Eph. 5.14.
• q

  Phil. 3.9.10
• r

  Rom. 6.4.5.6 13.
• As easie to re∣uiue a dead man as per∣swade a car∣nall man.
• 3
• The prepara∣tions of ••aith before a man can be capa∣ble of directi∣ons of life.
• s

  1. Cor. 29.
• t

  Ioh. 7 38.39.
• Doct.
• u

  Mat. 6 33. Eight sorts of things that are aboue.
• Esa 57.15.
• x

  H••s. 3.5.
• y

  Psal. 14.1.2.
• z

  Zeph. 2.3.
• a

  Psal 24.6. Psal. 27.8.
• b

  Ioh. 44.
• d

  H••s. 5. vlt.
• c

  Psal. 105.4. & 70.4.
• e

  I••r. ••0.4. Esay. 21 2.
• f

  ••sa•• ••6.7.
• g

  Mat. 7.7.
• h

  ••os. 3.1. ••ep••. 2.2.3.
• i

  Psal. 24 4 5.
• l

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• m

  Ioh. 8.23.
• n

  Mal. 3.1.
• o

  Cant. 3.1. &c
• p

  Phil. 1.21. Reu. 21.20. 2 Tim. 4.8. 2. Pet. 3.12.
• q

  Gal. 4.26.
• 4
• r

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Phil. 3.14.
• s

  Rom. 2.7.
• t

  Matth. 6.10.
• u

  Heb. 11.1. Eph. 1.14.
• 2. Cor. 5.2.
• x

  Heb. 11.13.14.16.
• y

  Rom. 2.7.
• z

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Phil. 3.20.
• a

  Matth. 6.14.
• 5
• b

  Iam. 1.17.
• c

  Esay. 4.5.
• d

  Iam. 3.17.
• e

  Psal. 69.9.
• f

  1. Cor. 14.1. Zeph. 2.3. 2. Cor. 13.5. Rom. 14 17.18
• 6
• g

  Matth. 3.2.
• h

  Mat. 21.43.
• i

  Esay. 41.17.18.
• k

  Amos 8.
• l

  Mat. 13.45.
• 7
• m

  Pr••u. 15.24.
• n

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Heb. 10.8.9.
• o

  Prou. 11.27.
• p

  Ier. 6.17.
• q

  Esay 1.17.
• r

  Mat. 6.33.
• s

  1. Ioh. 1.7.
• t

  Gal. 1.4.
• u

  Eph. 1.3.
• 1. Cor. 2.9. Col. 1.26.
• x

  Gal. 4.6.7.
• y

  Phil. 3.9.10.
• z

  Psal. 119.94.
• a

  Ioh. 5.44.
• Vse.
• b

  1. Pet. 5.8.
• c

  Mat. 7.7
• d

  Luk. 12.32▪
• e

  Rom. 6.21.
• A fourefold presence of Christ.
• Que. Ans.
• f

  Psal. 44.3. Act 2.33.
• The accepta∣tions of the words.
• g

  Psal. 16.11.
• h

  Psal. 110.1. Heb. 1.3.
• i

  Luk. 14.49.
• k

  1. King. 1.30. Prou. 20.8. Isay. 16.5.
• l

  Heb 1.13. Act. 7.55.
• m

  Eph. 1.20.
• n

  Phil. 2. 6.7.9.
• o

  Act. 7.75.
• Ob.
• Sol.
• p

  Eph. 1.20.
• q

  Ren••l. 1.7.
• Vse 1.
• r

  Luk 19.14.
• s

  Psal. 110.1.
• t

  Mat. 26.64.
• u

  2. Thes. 1.8.
• x

  Psal. 2.2.3.
• Vse. 2.
• y

  Rom. 8.34. Eph. 1.20.
• z

  Heb. 1.13.14.
• a

  1. Pet 3.22.
• b

  Ioh. 14.2.
• c

  Heb. 7.26.
• d

  Psal. 110.1
• e

  Eph. 2.6.
• f

  Psal. 45.10▪
• g

  Mat. 25.33.
• h

  Heb. 4. vlt.
• i

  Heb. 10.12.13
• The vse of re∣petitions in Scripture.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• Vses.
• k

  Reu. 3.19.
• l

  R••uel. 2.
• Three bene∣fits of tender affections.
• Matth. 13.
• Obs. 1.
• Matth. 6.
• Iam. 4.4.
• Obs. 2.
• Note
• Obs. 3.
• Three sorts of things on earth.
• Traditions ••e for three reasons called things on earth.
• Eight generall reasons to dis••wade from affecting things on earth.
• m

  Heb. 11.13.
• n

  Reu. 3.10.
• o

  Psal. 49.
• p

  Math. 13.
• q

  Luk. 14 17.
• r

  Iam. 4.4. 1 Ioh. 2 15.
• s

  2. Pet. 1 4.
• t

  Iam. 5.1. &c.
• u

  Phil. 3.18.
• Psal. 24.1. Mat. 28.18.
• Matth. 16.
• Phil. 2.
• Heb. 11.
• x

  Prou.
• y

  1 Cor. 7.31. 1 Ioh. 2.17.
• z

  2. Pet. 3.10.
• Solomon•• rea∣••ons against ••••e loue of earthly things
• a

  Ecel. 1.3.
• b

  v. 4.5.6.
• c

  v. 8.
• d

  v. 8.
• e

  v. 9.10.
• f

  v. 13.
• g

  v. 15.
• Ch. 2.1. & 12.
• h

  v. 14.15.
• i

  v. 16.
• k

  v. 19.
• l

  v. 23.
• Ch. 3. v. 1 & 9.
• m

  v. 11.
• n

  v. 14.
• o

  v. 16.
• p

  v. 18.
• Ch. 4.1.2.3
• q

  v. 4.
• r

  v. 8.
• s

  v 15.16.
• Chap. 5.8.
• t

  v. 9.
• u

  v. 10.
• x

  v. 11.
• y

  v. 12.
• z

  v. 13. v. 13.14.15.
• Chap. 6.1. to 7.
• a

  v. 7.
• b

  v. 8.
• c

  v. vlt.
• d

  Chap. 8.8.
• e

  v. 9.
• f

  v. 10.
• Chap. 9.1.
• Our Sauiours reasons.
• Foure reasons against the care for super∣fluities.
• g

  Mat. 6.19.20
• h

  v. 21.
• i

  v 22.23.
• k

  v. 24.
• l

  v. 25.
• Eight reasons against distra∣cting cares for necessaries
• m

  v. 26.
• n

  v. 27.
• o

  v. 30.
• p

  v. 32.
• q

  v. 32.
• r

  v. 33.
• s

  v. vlt.
• Vse.
• t

  Eccles. 12.13.
• u

  Ier. 17.11.12
• x

  1. Cor. 7.30.31.
• y

  Eccles. 4.6.
• z

  Eccles. 1.24. Eccles. 3.12.
• E••cles. 11.1.2.
• The faithfull de••d three waies.
• a

  Rom. 7.4. Gal. 2.19.
• b

  Gal. 6.14.
• c

  Esay 26.19.
• d

  2. Tim. 2.11.
• e

  Psal. 31.12.
• f

  Psal. 22.15
• g

  Psal. 88.4.5.6
• Vses.
• h

  Iob 10.15.
• Psal. 143.
• Rom. 4.
• l

  Psal. 56.12.13
• Doct.
• k

  Deut. 30. vlt.
• First, the life of Christians is hid from the world.
• l

  2. Cor. 6.9.
• m

  2. Tim. 1.10.
• n

  2. Cor. 4 4.
• o

  Eph. 4.17.
• p

  Mat. 7.14.
• q

  Esay 4 4.3.
• r

  2. Cor. 1.22.
• s

  2. Cor. 2.14.
• t

  Ioh 6.
• u

  Mat. 13.
• x

  2. Cor. 2.9.
• y

  Psal. 31.19.
• z

  1. Ioh. 3.12.
• Yea the life of christians is hid many times from themselues.
• a

  Psal. 31.22. Psal. 77.
• b

  Esay. 40.27.
• c

  Esay 46.15.
• Vse.
• Christs life was hid, and in what respects.
• d

  Esa. 53.7.
• Obiectiue. Causaliter.
• The second motiue is ta∣ken from the consideration of the appea∣rance of Christ & the glory of hea∣uenly minded Christians, at the day of Iudge••ent.
• Obs. 1.
• Obs. 2.
• The Diuell, sensuality and guiltinesse, make many men haue lit∣tle minde to thinke of the day of Iudge∣ment.
• Obs. 3.
• Christ is our life.
• a

  Ioh. 14 6.
• b

  Ioh. 10.10.
• Vses.
• Who may truely say and professe, that Christ is their life.
• c

  1. Pet. 1.20.
• Six appearan∣ces of Christ.
• d

  Ioh. 1.9.10.
• e

  Ioh. 3.31.32.
• f

  Heb. 9.26. 1. Ioh. 3.5.
• g

  1. Ioh 3.8.
• h

  1. Tim. 3.16.
• i

  1. Cor. 12.7.
• k

  Eph. 3.16.17.
• Threefold iudgement.
• The doctrine of the last Iudgement hath beene al∣wayes vrged.
• l

  Iud. 15.
• m

  Deut. 32.
• n

  Psal. 50.
• o

  Eccl. 11.9.
• p

  Dan. 7.13.
• q

  Ioel. 3.
• r

  Mal. 4.
• s

  Matth. 24.
• t

  2. Thes. 1.
• u

  2. Pet. 3.
• Reuel.
• x

  Iud. 6.
• y

  Mat. 24.
• z

  Rom. 2.15.16.
• Be wise to so∣briety.
• a

  R••m. 12.3.
• Who shall iudge.
• b

  Act. 17.31.
• Who shall be iudged?
• c

  Iud. 6. 2. Pet. 2.4.
• d

  2. Thess. 2.8.
• e

  Mat. 7 22. & 25.12.
• f

  2. Cor. 5.10.
• g

  2. Pet. 3.
• h

  Rom. 8.19.20.21.
• Where shall it bee?
• 1. Thess. 4.17.
• When shall the day of Iudgement bee?
• l

  Act. 1.7.
• k

  Mat. 24.36. Mark. 13.32.
• How it is that the sonne is said to be ig∣norant of the day of iudge∣ment.
• The signes of the day of iudgement.
• l

  Mat. 24.14.
• m

  Mat. 24.9.10.21.9.
• n

  2 Thes. 2.2.3.
• o

  Mat. 24.11.24
• p

  Reuel. 14.6.
• q

  Reuel. 14.8.
• r

  Rom. 11.25 26
• s

  Mat. 24.37.
• t

  Mark 13.14
• u

  Mat. 24 30.
• The forme of the iudgemēt.
• The prepara∣tion of the Iudge.
• x

  Ioh. 5.22. Mat. 24.30.
• y

  Mat. 16. vlt.
• z

  Dan. 7.10. Mat. 25.31. Reuel. 20.11.
• The prepara∣tion of the iudged. First, by ci∣tation.
• a

  Ioh. 5.28.
• b

  1. Thes. 4.16.
• c

  Mat. 24.31.
• Secondly, by resurrection.
• d

  Reuel. 20.13.
• e

  2. Cor. 5.13.
• f

  1 Cor. 15.52.
• g

  1. Cor. 15.53.
• Thirdly, by collection.
• h

  Mat. 24.31.
• i

  Mat. 25.32.
• Fourthly, by separation.
• k

  Mat. 25.32.
• The iudge∣ment it selfe.
• First, by what law man shall be tried.
• l

  Rom. 2.12.
• m

  Ioh. 12 48.
• Secondly, by what euidence man shall be iudged.
• n

  Reuel. 20.12.
• o

  Mal. 3.16.
• p

  Reuel. 20.12.
• What the sen∣tence will containe.
• q

  Mat. 25.34.
• r

  2. Cor. 5.10.
• s

  Mat. 5.34. to 41.
• t

  1. Cor. 1.30.
• u

  Mat. 25.41.
• x

  Rom. 2.15.
• 2. Cor. 5.10.
• x

  Rom. 2.15.
• y

  2. Pet. 3.10.12
• Rom. 8.19. to 23.
• Que. 1.
• Ans.
• The creatures in bondage in seuen respects.
• Ob. Sol.
• Ob. Sol,
• Q. 2.
• Answ.
• Ob.
• Sol.
• The vses.
• Que. 1.
• Ans.
• a

  Reu. 20 21.
• b

  2. Pet. 2.1 2.3
• c

  2. Pet. 3.3. &c.
• d

  Iam. 5.13.
• e

  Iam. 2.13.
• f

  Heb. 13.4.
• g

  Heb. 10.27.
• h

  Heb. 10.29.
• i

  Gal. 5.10.
• k

  Rom. 2.1.2.3
• l

  Iam. 3.1.
• m

  Mat. 25.
• n

  Psal. 50. Mat. 6. & 23.
• o

  Mich. 6.10.11.
• Vse 2.
• b

  1. Cor. 4.5.
• c

  Rom. 14.12.13
• d

  1. Cor. 6.2.
• e

  1 Thes 4.13.14.17.18.
• f

  Act. 17.32.
• g

  1. Cor. 11.34.
• h

  2. Pet. 3.12.
• i

  Mat. 24.44.
• k

  Reuel. 22.
• l

  2. Pet. 3.
• Vse 3.
• m

  2. Thes. 1.10.
• Ob.
• Sol.
• n

  1. Ioh. 2.1.
• The glory of Christians, first in their bodies.
• o

  1. Cor. 15.53.
• p

  1. Cor. 15.42 43.
• q

  1. Cor. 15.44.
• r

  Eph. 1.17.18.
• s

  Rom. 5.2.3.4.
• t

  2. Tim. 2.3.
• u

  1. Pet. 1.6.
• x

  Rom. 8.18.
• y

  Rom. 5.2.
• z

  1. Pet. 1.7.
• Mat. 16.24. vlt.
• a

  Mark 10.37. &c.
• b

  2. Tim. 2.12.
• c

  1. Pet. 4.13.14
• d

  Rom. 15.7.
• What we must doe that we may be assured of the glory of heauen.
• e

  1. Ioh. 3.3.
• f

  1. Cor. 11.34.
• g

  Hos. 14.3.
• h

  Heb. 11.1.
• i

  1. Pet. 1.7.
• k

  Iob. 3.18.
• l

  Luk 21.34.36.
• m

  Iud. 20.21.
• n

  1. Ioh. 4.17.
• o

  Rom. 2.6.7.10.
• p

  Tit. 2.11.12.13.
• q

  Heb. 12.14.
• r

  1. Cor. 15. vlt.
• The deuision of this part of the Chapter.
• Diuision of the verse.
• The necessity of mortifica∣tion.
• Gal. 5.19.
• s

  Mat. 15.19.
• t

  1. Tim. 1.9.10
• u

  Ioh 31 2.3.
• x

  Ier. 23.9.
• y

  Mal. 3.7.
• z

  1. Cor. 6.9.
• Eph. 5.6.
• God works by contraries.
• a

  Mat. 5.3.4.
• b

  Ioh 8.
• c

  Esay 55.10.
• Note
• Note.
• Que.
• Ans.
• Que. Ans.
• We must con∣tinue sorrow∣ing till wee finde foure things. Rom. ••.
• d

  Zach. 12.10.
• Que.
• Ans.
• What it is to sorrow con∣tinually?
• e

  Iam. 4.9.
• f

  Esa. 22.12.
• Why sinnes are called members?
• g

  Mat. 5.29. &c.
• Difference betweene sin in the godly and in the wicked.
• Vicious per∣sons will be iniurious persons.
• Note.
• h

  1. Thes. 4.34.
• i

  2. Cor. 7.1.
• k

  Heb. 12.
• l

  Hos. 1.
• Reasons a∣gainst whore∣dome.
• m

  Mat. 15.
• n

  Cor. 5.9.
• o

  Gal. 5.
• p

  Eph. 5.4.
• a

  Prou. 6.33.
• r

  Prou. 23.27.
• s

  Prou. 6.27.29
• t

  Prou. 23.28.
• a

  Hos. 4.11.
• b

  Prou. 9. vlt.
• c

  Prou. 18.
• d

  Prou. 6.26.
• e

  Prou. 6.26.
• a

  Hos. 4.11.
• f

  Ioh. 31.11.12
• g

  Prou. 6.32.
• h

  1. Cor. 6.
• i

  v. 13.
• k

  v. 14.
• l

  v. 15.
• m

  v. 16.
• n

  v. 18.
• o

  v. 19.
• p

  Prou. 5.14.
• q

  Prou. 5.4.
• r

  Pro. 7.22.23.
• s

  Heb. 13.4.
• t

  Psa. 50 21.22
• u

  1. Cor 6.9. Eph. 5.5. Reu. 21.8. & 22.15.
• Iob. 24.15.17
• x

  Iob. 20.26.
• y

  Prou. 2.18.
• z

  Hos. 4.11.
• Seuen kindes of vnclean∣nesse, besides whoredome.
• Eph. 4.17. R••m. 1.24.26.27 29. &c.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• a

  1. Thess. 4.5.
• b

  1. Cor 7.9.
• c

  1. Pet. 2.12.
• d

  Iob. 8.44.
• e

  2. Cor. 10.5.
• f

  Tim. 6.9.
• g

  1. Pet. 1.13.14.
• h

  Rom. 1.24.
• Vses.
• Remedies a∣gainst vn¦cleannesse. The first sort of remedies.
• i

  1. Cor. 7.9.
• k

  Prou. 5.15. & 21.
• l

  1. Cor. 6.9.11.
• The second sort of reme∣dies.
• Prou. 2.1.3.4.11.12.16.17.
• m

  Psal. 119.9.
• n

  1. Ioh. 2.14.
• o

  Eccl. 11. vlt. with 12.1.
• p

  1. Cor. 10.6.8.11.
• q

  Gal. 5.24.
• r

  2. Cor. 12.9.9.
• s

  Eph. 5.2.3.
• t

  Prou. 23.26.27.
• The causes and occasions of lust.
• u

  Ezech. 46.49
• x

  1. Cor. 9.27.
• y

  1. Tim. 6.9.
• z

  Eph. 4.17.18.
• Prou. 1.20.
• Rom. 13.14.
• How euill concupiscēce differs from inordinate affection.
• There is a threefold good con∣cupiscence.
• Iam. 1.14 15.
• a

  Eph. 2.3.
• Rom. 7.
• b

  Gal. 5.17.
• c

  Mark. 4.19. I••••s. 4.1.3.4.
• d

  Rom. 6.11.
• e

  Tit. 3.3.
• f

  Eph. 2.3.
• g

  Rom. 13.13.
• Rom. 7.7.
• What coue∣tousnesse is.
• h

  Mark. 7.22.
• i

  Psal. 4.7.
• k

  Eccles. 5.9.
• l

  1. Cor. 14.1. The effects of couetousnesse.
• m

  Esay 56.11.12.
• n

  Prou. 28.16.
• o

  1. Tim. 6.10
• p

  Prou. 15.27.
• 1. Tim. 6.9.
• The signes of a couetous man.
• Prou. 28.16. 1. Thes. 4.6.
• Luke 12.15.21.22.
• v. 22.
• v. 26.
• v. 28.
• v. 29. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• r

  2. Pet. 2.3.
• s

  1. Thes. 2.5.
• t

  Heb. 13.5. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Not without mony but without the loue of it.
• u

  Psal. 119.
• x

  Heb. 11.9.10
• y

  Math. 6.
• Terra a te∣rendo.
• Non plus satia∣bitur cor homi∣nis auro quam corpus aura.
• Luke 12.30.
• Prou. 29.33.
• a

  1. Tim. 6.8.
• b

  Psal. 16.
• c

  Gen. 15.1.
• Gods wrath vpon vnclean persons.
• d

  Prou. 5.11.12.
• e

  Rom. 1.24.29. &c.
• f

  Ezech. 22.13.
• v. 14.
• g

  Ier. 6.13.20.
• h

  Ier. 6.21.
• Amos. 8.5.6.7.
• k

  ••ab. 2.10.
• l

  Iob. 27.8.
• m

  Prou. 18.16.
• n

  Ier. 17.11.
• o

  Luk. 12.16.
• Iustice in God conside∣red 4. waies.
• p

  Rom. 9.13.14.
• q

  1. Tim. 4 14. Mat. 5.45.
• Anger is pro∣perly in Go••.
• Wrath diuer∣sly interpreted
• r

  Iob. 3. vlt.
• s

  Hos. 11.9.
• t

  Rom. 3.5.
• n

  Ioh. 3. vl••.
• Luk. 21.23.
• x

  Rom. 1.17.
• y

  Mat. 3.7. Rom. 2.5.
• The fearefull greatnesse of Gods wrath shewed.
• First by Scrip∣ture. Nahum. 1.2.3.4.5.6.
• Ob. Sol.
• Ob. Sol.
• Ob. Sol.
• Secondly by similitude.
• z

  Heb. 12.29. Deut. 4.24.
• a

  Deut. 32.22. Thirdly by example.
• How wrath is brought vpon vs.
• b

  Reu. 19.15. Esay. 11.3. Ex 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Rom. 13.4.
• The signes of Gods anger.
• Signes of pub∣like anger.
• Signes of pri∣uate anger.
• d

  Ezech. 9.
• e

  Iob. 36.13.
• f

  1. Thes. 2.16.
• g

  Prou. 22.14.
• h

  1. Iohn.
• i

  Rom. 1.18.
• k

  Eph. 5.35.
• How publike wrath is paci∣fied.
• l

  Ioel. 2.13.14. &c.
• m

  Num. 25.1.
• n

  I••nah. 3.
• Zach. 1.12. How priuate wrath is paci∣fied.
• o

  Ioh. 36.18.
• p

  Iob. 36.18.
• q

  Mich. 6.6.7.
• r

  Matth. 7.
• s

  Ier. 7.
• t

  Ioh. 2.1. Rom. 5.9.
• u

  1. Ioh. 1.9.
• 1. Cor. 11.34.
• x

  Ier. 3.12.13.
• y

  Ier. 4.14.
• z

  Psal. 6.8.
• a

  Psal. 65.2.
• b

  Zeph. 3.9.
• c

  Rom. 3.25.
• How we may know that God is paci∣fied?
• d

  Psal. 85.8.
• Vses.
• e

  Hos. 8.5.
• f

  Esay. 28.22.
• g

  Psal. 90.12.
• 1. Thess. 5.8.9. Heb. 3.11.12.
• The children of disobedi∣ence.
• Disobedient men.
• Disobedient children.
• Filij insu••sibi∣litati••.

  Filij increduli∣tatis.

  Filij inobedien∣ti••.
• Que. Ans.
• The marks of a child of disobedience.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• i

  Ier. 5.3.
• Whether wrath may not come vp∣on Gods children as well as the children of disobedience.
• k

  Psal. 30.5.
• l

  Psa. 89.32.33
• m

  Esay 55.17.
• n

  Esay 64.5.7.
• o

  1. Cor. 11.
• p

  Reu. 2.
• q

  1. Thes. 1. vlt.
• r

  Psal. 30.5.
• s

  Psal. 103.9.
• t

  Esay 54.7.8.
• u

  Mich. 7.8.
• x

  1. Cor. 10.13.
• y

  Isay 57.16.
• z

  Psal. 103.10.14.
• Esay 64.5.
• a

  Psal. 99.8.
• b

  Mich. 7.7.8.
• c

  1. Cor. 11.32.
• d

  Heb. 12.11.
• e

  Isay 21.24.
• f

  Esay 27.7.
• v. 8.
• h

  Vers. 9.
• Obseruations ••rom the co∣herence.
• Simile.
• The profit of remembring▪ our miserie by nature.
• How farre priuate men may meddle with the for∣mer sinnes of others.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• Why men liue so long in sin.
• i

  Ephes. 1.2.
• k

  Esay. 25.8.
• l

  1. Ioh. 5.18. Ephes. 2.2.
• m

  Act: 28.27.
• The wicked∣est men many times most liuely.
• a fourefold life.
• How we may know when sinne is aliue,
• and when it is dead.
• n

  Ephes. 5.8.9.11.13.
• Iud. 4. How sinne is put away.
• Math. 7.18.19.
• o

  Mich. 7.18.19
• p

  Mich. 7.19.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• q

  Luk 9.24.
• r

  Math: 10.39.
• s

  1. Iob. 2.16.17
• A man neuer truly repents, till he ende∣uour to be rid of all sin.
• t

  Hos. 14.3.
• Motiues.
• u

  1. Pet. 4.1.
• Mark. 11.24.
• x

  Col: 3.11. Eph. 1.23.
• y

  Esay 27.11.
• z

  1. Cor. 1.7. Ephes. 1.3.
• a

  Exod. 33.19. & 34.6.7.
• b

  Psal. 84.11.
• Ques.
• Answ.
• Anger indif∣ferent.
• Laudable an∣ger. Ira per zelun. Ira per vicium.
• c

  Ephes. 4.26.
• d

  Eccles. 7.3.
• e

  Mark 3.5.
• f

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Math. 5.22.
• What good ang••r is.
• g

  Rem. 7.
• h

  2. Cor. 7.10.
• i

  Iam. 5. vlt.
• Vicious angor 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• k

  Eccles. 7.11.
• l

  Ephes. 4.30.31.
• m

  Ephes. 4.17.
• n

  1. Pet. 3.7.
• o

  1. Tim. 2.8.
• p

  Iam. 1.19.20
• q

  Pro: 14.29.
• r

  Pro: 22.24.25.
• s

  Psal. 37.8.
• t

  Pro: 29.22.
• u

  Iob 5.2.
• Pro: 19.19.
• x

  Math. 5.22.
• y

  Iam: 3.17.
• a

  Prou. 26.7.
• b

  Pro: 29 9.
• d

  Prou: 15.1.
• e

  Rom: 12.19.
• f

  Prou. 30.33.
• g

  Prou: 30.32.
• r

  Prou: 21.6.
• s

  Prou: 27.15.
• t

  Math. 6.34.
• u

  Acts 8.22.
• Leuit: 19.17.
• x

  Amos 5.10.
• y

  1. Ioh. 3 15.
• z

  1. Ioh. 3.11.
• a

  Psal. 129.5.6.7.
• b

  Pro: 18.19.
• c

  Pro: 6.19.
• d

  Pro: 26.24.25.
• e

  Pro: 10.18.
• f

  Tit: 3.3.
• g

  1. Ioh. 2.9.
• h

  1. Cor. 5.8.
• i

  1. Pet. 2.1.2.
• k

  Iam. 4.1.2.3.
• l

  Math: 6.14.
• m

  Pro: 25.8.
• n

  Pro: 26.26.
• o

  Pro: 26.27.
• p

  Pro: 17.14.
• q

  1. Ioh. 2.11.
• r

  Math: 5.
• ☞
• The remedies against malice in our selues.
• s

  Pro: 13.10.
• t

  Pro: 26.20.
• u

  Pro: 26.21.
• Pro: 22.10.
• x

  Pro: 13.10.
• y

  Eph. 4.30.31
• Remedie for malice in others.
• a

  Pro: 25.21.
• b

  Rom: 12.17.
• c

  Pro: 25.4.
• d

  Pro: 26.17.
• e

  Pro: 29.9.
• f

  Phil. 2.3.
• g

  Tit: 3.2.
• h

  Eph. 4.31.32.
• i

  Thess. 5.11.
• k

  Pro: 10.12.
• m

  1 Cor 10.10.
• n

  Lamen. 1.
• o

  2. Cor. 36.16▪
• p

  Eccles 10. vl••
• q

  Ephes. 6 9
• r

  Ephes. 6.4.
• s

  Col••. 3.19.
• t

  Pro. 25.24.
• u

  Pro. 13.8.
• 2. Cor. 12.20.
• x

  Gal. 5.15.
• y

  Math. 7.1▪
• z

  Iam. 5.9.
• a

  Pro. 24.
• b

  1. Pet. 2.1.2.
• c

  Pro. 4 24.
• Ques.
• Answ.
• Remedies.
• d

  Psal. 56.5.
• c

  Pro. 23.24.
• Obiect.
• Answ.
• f

  Psal. 104.2.3.4
• g

  Psal. 38.13.14.
• h

  Math. 17.1.
• i

  Phil. 2.15.
• Reasons a∣gainst filthy speaking.
• a

  2 Thes: 2:11.
• b

  Psalm: 62:9
• c

  Esay 59.13.
• d

  Reuel. 2.9.
• Reasons a∣gainst lying.
• e

  Ioh 8.44.
• g

  Reu. 21.8.22.15.
• h

  Prou. 12.17.
• i

  Reuel. 14.5.
• k

  Zeph 3 13.
• l

  Eph 4 25.
• m

  Pr••. 12.22.
• n

  Pro. 6.17.
• o

  1. Tim. 1.10.
• p

  Hosea 4, 2.
• q

  Acts 5.
• r

  Prou. 19.5.
• s

  Psalm. 5.6.
• t

  Reuel. 22.15.
• Vse.
• u

  Psalm. 4.4.
• Ieremy 9, 5.
• Three signes of a lyar.
• x

  Prou, 12:19
• y

  Prou. 17.4.
• z

  Reuel. 22.15
• a

  Prou. 3.8.
• Quest.
• Answ.
• Obiect.
• Obiect.
• Answ.
• b

  Rom: 3.
• c

  Gal: 2.
• d

  Iob 13.7.8.9.
• Quest:
• Ans:
• e

  Eph: 4.15.
• vers: 10.
• vers: 11.
• What the old man signifieth
• Why corrup∣tion is called the man.
• ••nd why it is called the old man.
• a

  1 Cor: 15.4.5.
• What are the works of the old man.
• b

  Gal: 5.22.23
• c

  Ioh: 15.3.
• d

  Ioh: 17.17.
• e

  Rom: 6.6.
• Vse.
• f

  Eph: 4 22.23.
• The necessity of the new birth.
• a

  Gal: 6.15.
• b

  Eph: 4.21.24
• c

  2 Cor: 5.17.
• d

  Iohn 3.5.
• His nature is new, in foure things.
• e

  Math. 13.11
• f

  Zach: 12.12.
• g

  Psal: 32.2.
• h

  1 Cor: 1.6.
• i

  Rom: 14.17.
• k

  Psal: 1.12.
• l

  Psal: 16.3.
• m

  Rom: 5.3.4.
• n

  Psal: 51.2.
• o

  Math: 5.6▪
• p

  Esay 63.17.
• q

  Psal: 42.
• r

  1 Tim: 4.8.
• s

  Rom: 9 The tryall of his obedience in three things.
• t

  Rom: 12.1.
• u

  Esay 5.6.
• 2 Co•• 1.12. & 11.3. Eph: 5.15.
• x

  Psal: 119.
• y

  1 Thess: 5.23.
• z

  2 Cor: 7.1. Psal. 24.4.5.
• a

  Rom: 2.16.
• b

  1 Pet: 1.23.
• c

  Rom: 10.14.17.
• d

  Eph: 1.18.
• e

  1 Pet: 4.14.
• f

  2 Tim: 1.7.
• g

  Ier: 31.33.
• h

  Esay 62.2. R••••: 3.5.
• i

  Ezek: 36.27.
• k

  Iohn 14.
• o

  Eph: 2.14.
• p

  Esay 55.6.
• p

  Heb: 1.14.
• r

  Esay 62.11.
• s

  Ier. 31.21.
• t

  Heb. 10▪
• u

  2. Cor. 5.8.
• 2. Cor. 5 17
• x

  Pro. 19.2..
• y

  Math. 13.11
• z

  Ioh. 17.3.
• What true knowledge is.
• a

  2. Cor. 3.18.
• b

  Phil. 3.10.
• c

  Prouerb. 2.
• d

  Esay. 11.8.10
• e

  Iam. 3.17. Rules for at∣taining of true knowledge.
• f

  Ephes. 5.14.
• g

  Rom 12.1. Prouerb. 1.
• h

  2. Cor. 3.18.
• i

  Pro. 13.20.
• k

  Pro. 11.3.
• l

  2. Tim. 3.16.
• Vse.
• How Christ is the Image of God.
• m

  Heb. 1.3.
• n

  Col. 1.16.
• o

  Ioh. 14.9.
• p

  Col. 2.9.
• How the An¦gels are Gods Image.
• How man is Gods Image.
• q

  Gen. 1.26.
• r

  Ephes. 4.24.
• s

  1. Cor. 11.7.
• t

  Psal. 82.
• u

  Act. 17.28.
• Mat. 5.
• Vses.
• x

  Prou: 4.
• y

  Rom: 12.2.
• z

  1 Pet: 1.14.
• a

  1 Pet: 4.2.
• Imago ad Imaginem.
• b

  Eph••s: 2:10 1 Cor: 8:6.
• c

  Psalm 5 1.
• d

  Esay 57:19.
• e

  Esay 4.5.
• f

  Esay 45:7.
• g

  Psalm 33.7. and 8:9.
• h

  Rom: 8:19.
• i

  Romanes 6. Phil. 3.
• Nothing will auaile with∣out Christ▪
• a

  Gal. 3.28.
• b

  Rom. 1.16.
• c

  1. Cor. 12.13
• d

  Act. 10.34.
• e

  Rom. 1.10.
• Vses.
• f

  Deut. 10.16.17. Acts 10.34. 1. Pet. 1.17.
• g

  Iohn 34:19.
• h

  R••m. 2.8.9.10.
• i

  Rom. 10.11.
• k

  Iam. 2.1.5.
• l

  Iob. 32.21.22.
• m

  Deut. 1.17. 2. Chron 19.6. How Christ is all in all.
• n

  Eph: 2:10.
• o

  Dan: 9:29:
• p

  Col. 1.27.
• q

  1. Cor. 1.30.
• r

  2. Cor. 3.17.
• s

  Esay 40.9.
• t

  1. Cor. 3.21.
• u

  Gal. 4.6. Vses.
• 1 Cor 8.6. The Vses.
• Excellent con¦solation in Christ.
• x

  Rom. 3.25.
• y

  Rom. 10.4.
• z

  Esay 55.6. 1. Cor. 1.6.
• a

  Gal. 3.22.
• b

  1. Ioh. 1.7.
• c

  Zac. 3.1.2.3. Rom. 8.33.
• d

  Iohn 3.
• e

  Heb. 2.18.
• f

  2. Cor. 12.9.
• g

  1 Iohn 3.7.
• h

  Heb. 4.15.
• i

  Heb. 5.1.
• k

  Esay 42.2.3.
• l

  Gal. 1.4.
• m

  Rom. 8.28.
• n

  2. Cor. 1.5.
• o

  Esay. 33.2.
• p

  H••s••. 13.14.
• q

  Heb. 10.19
• r

  Heb. 2.14.
• s

  1. Thes. 1. Ila.
• t

  1. Pet. 1.3.
• u

  Colos. 1.17.
• Iohn 11.
• x

  Phil. 1.
• The diuision of this part of the text.
• Obseruation from cohe∣rence.
• Of Election. Two kinds of Election.
• a

  Eph. 1.4.5. Rom. 8.19.
• Vses.
• b

  Deut. 26.15.16
• c

  Isa. 41.8.11.12.
• d

  Zach. 11.5.12.
• e

  Iohn. 15.19.
• f

  Psa. 106.4 5.
• g

  2 Pet. 1.10.
• Who may bee sure they are elect.
• h

  1 Thes. 5.6.
• i

  2 Pet. 1.4.5.6.7.10.
• How many waies the e∣lect are holy.
• k

  Gal. 5.6.
• l

  2. Cor. 1.1.
• m

  Deut. 7.6. Isa. 4 4.
• n

  2. Cor. 7.1. Eph. 5.3.
• Quest:
• Ans.
• 4 Signes of a holy man.
• 5

  Fiue pro∣perties of Gods loue.
• o

  Hosea 14.5.
• q

  Ioel 2.13.
• r

  Zeph. 3.17.
• s

  Mich. 7.18.
• t

  Ier. 31.3.
• u

  Iohn 13:1.
• Vses.
• Psal. 127.2.
• x

  Psal. 60.5.
• Obseru. 1.
• Note.
• Obseru. 2
• a

  Esay. 11.
• b

  Iames. 3.17.19.
• Tit. 3.3.
• More sorts of mercy than one. Luke 6. Matth: 25.
• Corporal and Spirituall mercie.
• b

  Hosea 10.12 What is bow∣els of mercy.
• c

  Micha▪ 6.8. Rom: 22.8. 2. Cor. 9.7.25. v. 8.3.4.
• d

  Isa. 58.10.
• Vse.
• Motiues to mercy.
• e

  Zach: 7▪6. Hosea 12, 10.
• f

  Esay 58.
• g

  Luke. 6.33. Psalm 86.
• h

  2. Cor. 1.3.
• i

  Psalm. 37.21
• k

  Micha. 5.7.
• l

  1 Iohn 3.17.
• m

  Iam. 1.27.
• n

  Iam: 3:17.
• o

  Mich. 6.8. Hosea 6.5.
• p

  Prou, 14:31 & 19.17.
• q

  Prou. 11.17.
• r

  Prou. 16.6.
• s

  1 Cor. 15.58.
• t

  Prou. 21.21.
• u

  Hosea 10.12 Rules in shew¦ing mercy.
• Prou. 22 9
• x

  Psal. 112.5.
• y

  Pro. 3.28.
• z

  Esay 6••.8.
• a

  Prou. 22.7.
• b

  Prou: 14, 21. and 20.21.
• c

  Prou: 14:31
• d

  Prou. 21.13.
• e

  Esay 5.8. Hosea 6.5.
• f

  Prou. 22.23.
• g

  Iam. 2.13.
• h

  Psal. 112:4. Esay 58.7. &c 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉▪ True Christi∣an curtesie.
• i

  Eph. 4.32. Gal. 5.2••.
• k

  2 Cor: 6:6.
• l

  1 Pet: 5, 14. Ruth 2▪ 4. Iud. 6.12. Matth: 11:4.
• m

  Iam. 3.17. Luke 6:35. Ephes: 4:32.
• n

  1 Pet. 2.5. Romanes 2.4.
• Vse.
• What curtesie hath not in it.
• Matth. 11.29. Rom: 12:16: 1 Pet. 5 5.
• What hum∣blenesse of mind is nega∣tiuely and af∣firmatiuely.
• Esay 5.7 10.
• q

  18.23.
• s

  Mich. 6.8.
• t

  2. Sam. 6.22.
• u

  Psalm. 131.1.2.3.
• Phil: 2:3.
• x

  Rom. 12.
• Vses.
• y

  Zeph, 2:3. Motiues.
• z

  Mat: 11.29
• a

  Eph: 4▪1.2.
• b

  Isa. 57.15. Psal. 34.18.
• c

  Psal. 102.7.
• d

  Pro••. 11.3.
• e

  Esay 57 15.29.
• f

  1. Pet. 5.5.6.
• The sorts of pride.
• What Christi∣an meekenes hath in it.
• g

  Esai 11 Iam. 3.17
• h

  Mat. 18
• i

  Mat. 11.30
• k

  1 Pet. 3.2.3.
• l

  2 Cor. 11.3.
• Vse.
• m

  Iam. 1.21.22 Isai. 29.19 Math. 11: 29
• o

  Psal. 76.1. to 9. & 147.5.6. & 149.4
• p

  1 Pet: 3.4
• q

  Psal. 25 9 What long suffering hath in it.
• r

  Heb. 6.12.15.
• s

  2 Tim. 4.25
• t

  1 Thes. 5.14
• u

  1 Cor. 13 Motiues.
• Rom. 9.22 Luk. 18.7
• x

  1 King. 1.17
• y

  Gal. 5.22.
• z

  Heb. 6.12. Col. 1.11. 1 Tim 4.5.
• a

  Act. 18.14
• b

  1 Cor. 4.12 2 Thes. 1.4 2 Tim. 4.4 Heb 13: 22.
• c

  2 Cor. 11.1:
• d

  Ephes. 4.1 What it is to forbeare.
• f

  Gal 6.2
• g

  R••m 15.1.2
• Vses.
• Motiues.
• h

  Psal. 50 20 Gal. 5.9.10.11.12.13.15.
• i

  Iam. 5.9. Rules for the practise of forbearance.
• k

  Gal. 6.1.2.3
• l

  1 Cor. 2.12 Phil. 1.29
• m

  Luk 7.21 Act. 27.24. Rom. 8.32 Gal. 3.8 Philem. 22.
• n

  Act. 3.14
• o

  Act. 15.11.16
• Obiecti. Sol.
• Obiect.
• Sol.
• Quest.
• Answ.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• Ques.
• Answ.
• p

  Mat. 6.14. & 18.25. How Christ is said to for∣giue.
• What actions in Christ are Imitable.
• To forgiue as Christ for∣gaue hath 5. things in it.
• How loue is aboue all ver∣tues.
• a

  1 Cor. 13.8.
• b

  Heb. 10.24.
• Obiect.
• Sol.
• b

  Iohn 5.42.
• c

  1. Iohn. 2.15.17
• d

  Iohn. 14.27. Signes of the loue of God.
• e

  2 Cor. 5.14.
• f

  Iohn 14. What it is to loue our ene∣mies.
• g

  Rom. 12.
• h

  1. Pet. 3.8.9.
• i

  Matth. 5.
• k

  Rom. 12.19. Exod. 23.4. 2. Chron. 28.8.9.13.15. 2. Kings 6 22. Loue of bre∣thren.
• l

  Psal. 38.13.
• m

  2. Tim. 1.7.
• n

  Ephes. 1.14.
• o

  Gal. 5.6.
• p

  Eph: 4.17.
• b

  Rom. 12 9. 2. Cor. 6.6.
• r

  1. Thes. 1.3. Heb. 6.10.
• s

  Rom. 13.10.
• t

  Rom. 14.15.
• u

  Rom. 12.6.7.
• 2 Cor. 2.4:
• x

  Phil. 1.7.
• y

  1. Cor. 8.1.
• z

  2. Cor. 8.24.
• a

  Phil. 2:3.
• b

  1. Pet. 4.8. Loue is the bond of per∣fection three waies.
• Vse.
• Threefold peace.
• a

  Rom. 14.17
• b

  Eph. 4.3.
• c

  Esay 57.2.
• d

  Za••h. 8. vlt.
• e

  1. Cor. 14.31.
• f

  Gal. 5.22.
• g

  2. Cor. 13.11 1 Thes. 5.23. Heb. 13.20. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• How peace is of God.
• h

  Eph. 2.14.17
• i

  Esay 9.6.
• k

  2 Thes. 3.16
• l

  ••say 52.7.
• m

  Gal. 5.22. How it rules.
• n

  Iohn 16.33.
• Iohn. 14.17.
• Vses.
• o

  Ier. 23.17.18
• p

  Psalm 14. Rom 3.17.
• q

  1. Thes. 5.3.
• What we must do to get peace.
• r

  Psal. 85.8.
• s

  Isa. 57.15.19 Psalm. 37.11.
• t

  R••••. 5.1.
• u

  Psa. 12 5. vlt.
• Isa. 32:17. Rom. 2.10. Gal. 6.16.
• x

  Isa. 57.19. 〈◊〉〈◊〉 10.6.
• y

  Iohn 16.33.
• z

  Isa. 57.19.
• a

  Rom. 16.20.
• b

  Esay. 57.2.
• c

  Esay. 54.10.
• d

  Ps. 34.13.14 Rom. 14.18. Heb. 12.14
• e

  Mark 9 50.
• f

  Zach. 8.19. Heb. 12.14. Iam. 3.18.
• What is re∣quired in performing thankefulnes.
• What is re∣quired in re∣ceiuing thankes
• The word make men not onely more religi∣ous, but also more iust.
• a

  1 Pet. 1.23. Iam. 1.18.
• b

  Esai. 66.2.
• c

  Iam. 3.17.
• d

  Phil. 1.9. & 2.14.16.
• Vse.
• The Scripture is the word of Christ in 4. respects.
• a

  2 Pet. 1. vlt.
• b

  Tit. 1.3.
• c

  Mar. 16. vlt.
• d

  Ephes. 1.13
• e

  2 Tim. 2.9
• f

  Heb. 4.12.13
• Vse.
• Men sinne a∣gainst the word 6. waies
• g

  Ioh. 12 48. Heb. 2.2
• h

  Mat. 13.20
• i

  Math. 13.21.
• k

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• l

  1 Cor. 14.36
• m

  Mar. 8.38
• n

  Act. 13.48
• o

  Iam. 1.21
• p

  Heb. 4.2
• q

  Titus 2.5.
• r

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Act. 5.31
• s

  Act. 6.2.
• t

  2 Tim. 2.15
• u

  Tit. 1.9.
• 2 Cor. 2. vlt.
• x

  2. Cor. 4.2.
• y

  2 Thes. 1.5
• a

  Luk. 10.42
• b

  Io. 8.31.
• c

  Io. 14.23.24
• d

  1 Ioh. 2.5.
• e

  Luk. 11.28
• f

  1 Ioh. 2.12
• g

  Psa. 119.100
• h

  Psal. 119 92
• i

  Psal. 119.87
• k

  Ps. 119.141
• l

  Psalm. 119 129.130.
• Women must seeke know∣ledge as well as men.
• The Scrip∣tures in our houses.
• m

  Ps. 78.5.6 Deut. 6.
• The vse of Scripture in our houses.
• n

  Ps. 119.112.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• o

  Psal. 119.72
• p

  Ps. 119.162
• q

  Reu. 3.18.18
• Of the wise vse and enter∣tainment of the word.
• q

  Ier. 8.7.
• r

  Luk. 20.20.
• The vses ge∣neral and spe∣ciall.
• 4

  Iudgements vpon contem∣ners of the word.
• Esay 29.11.
• Obiecti.
• Sol.
• Micha. 2.7.
• Ps. 119.155.
• Heb. 5.13.12.
• Ps. 119 96.
• Obiect.
• Sol.
• Psal. 119.160
• Obiect.
• Sol.
• Esay 51.7.
• Obiect.
• Sol.
• Obiecti.
• Sol.
• Isay. 51.7.8.
• a

  Psal. 91.1.
• b

  Psal. 140.
• c

  Psal. 94.12.
• d

  Prou. 9.20. 10 25.
• Quest.
• Answ.
• e

  Psal. 119.45
• f

  Ps. 119.115.
• g

  Psa. 119.48
• h

  Ephes. 1.18.
• i

  Psa. 119.32.
• k

  Ps. 119.171.
• Quest.
• Answ.
• l

  Psal. 15.9.
• m

  1. Cor. 1.5.4.
• n

  Psa. 119.35
• o

  Isay 26 9.
• p

  Psa. 119.57.
• q

  Ioh 8.31.32
• r

  Rom. 15.14.••
• s

  Psal. 119.11.88 72
• t

  Psa. 119 66.
• Obiect.
• Sol.
• u

  Neh. 9.20.
• Esay 26 9.
• x

  Exod. 24.12.
• y

  Prou. 15.7.
• z

  Psal. 119.59.
• a

  Iam. 2.9.
• b

  1. Cor. 10.11
• c

  Esay. 30.21.
• d

  Iob 15.6.
• Who may admonish.
• e

  2. Tim. 4.12
• f

  Ephes. 6.4.
• g

  Gen. 21.12.
• h

  Iob. 31.13.
• Who are to admonish.
• i

  1. Thes. 5.14.
• k

  Eph. 5.11.
• l

  Tit. 1.13.
• m

  Prou. 24.24
• n

  Pro. 9.9.
• o

  Rom 15.14
• p

  Iob 23.15.
• q

  Iob 22.2.
• What rules are to bee ob∣serued in ad∣monition.
• r

  Tit. 1.9.
• s

  Esai. 11.3.
• t

  Pro. 25.11.
• u

  2 Thes. 3.15.
• Gal. 6.1.
• x

  Mat. 18.15 Prou. 25.9.
• y

  Leu. 19.17.
• z

  2 Cor. 24.
• a

  Prou. 13.19.
• b

  Tit. 2. vlt.
• c

  1 Thes. 5.12. Psal. 141.7.
• d

  Prou. 30.2.3
• e

  Prou. 9.9.
• f

  Prou. 25.12
• g

  Prou. 18 23.
• h

  Iud. 22.23.
• i

  Iob 6.27
• k

  Iob. 13.8.9
• l

  Iob 19.3
• m

  Esai. 29.21
• n

  Iob 21.31.32
• o

  Prou. 13.1. & 15.12.
• p

  Prou. 15.10.
• q

  Prou. 13.18. Hos. 4.4.5.
• r

  Tit. 3.10.11.
• What meant by Psalmes, Hymnes, and Spirituall songs.
• Rules in sing∣ing of Psalms.
• s

  Psal. 9.2.
• t

  Psal. 13.5
• u

  Psal. 47.6
• Psalm 104.33 34
• x

  Psal. 47.7 1 Cor. 14.14
• y

  Psal. 57.7
• z

  Psal. 57.8
• a

  Ephes. 5.19
• b

  Iam. 5.13
• c

  Ephes. 5.19
• d

  Palm. 156.2. & 104.33
• Vnto good∣nesse of the action, the goodnesse of the end is re∣quired.
• e

  Luk. 14.19
• Mat. 6.
• Things are done in the name of Christ, foure waies.Ephes. 6
• a

  1 Cor. 10.31.
• b

  Pro. 13.3.
• c

  Ephes. 5.6.
• d

  Iob 6.3
• e

  Psal. 36.3.
• f

  Col. 3 8.
• g

  Prou. 17.7
• h

  Prou. 18.6.7
• i

  2. Chr. 10.17.
• k

  Prou.
• l

  Acts 26.
• m

  Iob. 6.25.
• n

  2. Tim. 1.13
• o

  Iohn 6.
• p

  Hose. 14 3. Zeph. 3.9.
• q

  Prou. 18.11.
• r

  Iam. 1.
• Mal. 7.21. 1 Ioh. 3.18. Prou. 14▪ 23.
• 2. Tim. 3.3. vlt. Psalm. 119.
• 6. Reasons why Gods children shold be more care∣full o•• their words and deeds then o∣thers.
• Why.
• For what.
• Eucharist.
• s

  1. Cor. 10.30.
• t

  Rom. 7.25.
• u

  2. Cor. 4.15. 1 Thes. 5.18.
• How. 1. Cor. 14▪16.
• 2. Cor. 4.15.
• How long.
• Of the go∣uernment of a Familie.
• 1. The autho∣rity of it.
• a

  Psal. 101.2.
• b

  Prou. 24.3.
• 2. The an∣tiquity of it.
• 3. The vti∣litie of it.
• c

  Psal. 101.2.
• Gen. 18.19.
• 4. What is ne∣cessarie to the well-being of it.
• Foule faults in the first e∣recting of Fa∣milies.
• 4. Things in a holy liuing together in a Familie.
• 6. Things in holshold pie∣tie.
• d

  1 Tim. 2.8.
• e

  1 Tim. 4.4.
• f

  Psal. 55.18.
• g

  Psal 14.4
• h

  Ierem. 20.
• i

  1 Pet. 3.7.
• k

  Deu. 6.21.22
• l

  Colos. 3.16. Ephes. 5.20.
• m

  Act. 17.
• What things may be taught in the familie.
• n

  Exod. 12.25.26. & ••3.14.
• o

  Deut. 6.6.
• p

  Psa. 78.23.
• q

  2. Tim. 3.15.
• r

  Gen. 3.19. 1 Cor. 7.20.
• 5

  Things re∣quired in the labours of a Family.
• s

  Heb. 13.2. 1 Pet. 18.
• Why subiecti∣on is onely named in the wiues duty.
• 5

  Things in the wiues subiection.
• Wiues must honour their husbands sixe waies.
• Wiues shame their husbāds foure waies.
• Wiues must shew faithful∣nes in fiue things.
• Wiues should shew their feare 6. waies.
• Sixe rules for wiues worke.
• What wiues are not bound to.
• The wiues comelines in three things.
• Husbands shew their loue 4. waies.
• Husbands ho∣nour their wiues 6. waies
• 7. Reasons why men must loue their wiues.
• Mens obiecti∣ons answered.
• The causes why men loue not their wiues.
• Of bitter hus∣bands.
• 4 Rules for curing of this bitternesse in men.
• Reasons a∣gainst bitter∣nesse.
• The obedi∣ence of chil∣dren conside∣red of, more especially or more gene∣rally.
• Childrens obiection an∣swered.
• Reasons why children should obey their parents.
• By Fathers he meanes both parents.
• How parents prouoke their children both by words and deeds.
• 7. Reasons to preuent an∣ger in childrē.
• 1. Thess. 5.14.
• Sixe things generally ob∣serued.
• Fiue faults in seruants.
• 4. Things in the manner of seruants obedience.
• Obiect.
• Sol.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• How to know singlenes of hart by 6. things to which it is op∣posed.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• 12. Signes of a single hear∣ted man.
• 8. Signes of a single hearted seruant.
• Of the feare of God in ser∣uants.
• What masters must doe to get the feare of God into their seruants.
• 8 Obiections of seruants answered.