An exposition of the Epistle of St Paule to the Colossians deliuered in sundry sermons, preached by Edvvard Elton minister of Gods word at St Mary Magdalens Bermondsey neare London. And now by him published intending the further good of his charge, and the profit of as many as shall please to reade it.

[Ver. 9] VER. 9. For this cause wee also since the day we heard of it, cease not to pray for you, and to desire that ye might be fulfilled with knowledge of his will, in all wise∣dome and spirituall vnderstanding.

The Apostle hauing finished the first part of the preface of this Epistle, his congratulation or reioycing for the Co∣lossians. In this ninth verse, he comes to the second part, his comprecation or prayer for them, which is laid down in the ninth, tenth, and eleuenth verses. In this ninth verse, he first sets downe the moouing cause, what moo∣ued him to pray, namely, the same that mooued him to giue thankes, (for this cause &c.) together with the conti∣nuance of his prayer, that from the day, he heard of their faith and loue, he continued to pray for them, and then further hee makes knowen in what manner hee prayed, namely with desire, after that followes the matter of his prayer, that they might be fulfilled with knowledge, which knowledge is limited by the obiect, namely the will of God, and further amplified by two speciall things, where∣in it doth consist, namely, wisdome and vnderstanding, and both these spirituall. These be the parts of this ninth verse. Touching the words not to say any thing of the moouing cause, that stirred the Apostle to pray for the Colossians, hauing spoken of that, in verse the third, nor yet of the continuance of his prayer, that he ceased not to pray for them.

[Doct. 1] The first thing that we may hence obserue, is, that prai∣er is a speciall meanes to helpe vs forward, and to make vs encrease in knowledge and spirituall vnderstanding. The Apostle thought it not sufficient to write vnto the Colossi∣ans and to labour with them by instruction and exhorta∣tion to confirme them in the true faith, but he further saith he ceased not to bee instant with the Lord in prayer for them, that they might be fulfilled with knowledge of his

will, whence it followes that prayer, not onely of others, but of vs for our selues, is a notable means for the encrease of our spirituall knowledge, this is taught most plainely if any man lacke wisedome, if any hauing a small measure of wisdome find an emptines, a defect and want of wisdome and knowledge (as no man but shall if he be able to sift his owne braine) and would haue a supplie, let him aske of God which giueth to all men liberally, and reproacheth no man, and it shall be giuen him. The reasons of this are these: first, it is a confessed truth, that the knowledge of Gods will reuealed in his word, comes by illumination of the spirit of Christ in whose power it is to open and shut the booke of God at his pleasure. Wee are not able of our selues, to vnderstand the plainest things deliuered in the word. Now the spirit of grace and illumination is obtai∣ned by the prayer of faith: so saith our Sauiour, if ye which are euill, can giue good gifts vnto your Children, how much more shall your heauenly Father giue the holy Ghost to them that desire him? Whence it followeth ne∣cessarily that prayer is a speciall meanes for the encrease of knowledge. Againe true prayer, the praier of faith is not onely a meanes to fit, to prepare and to sanctifie out hearts to receiue grace; but euen the very action of praier, though it doe not merit, yet doth it encrease in some particulars, a further measure of grace and sanctification: for example, true prayer for the pardon of sinne worketh greater care to auoyd sinne, it is not possible that a man should make a plaine and hearty confession of any sinne to God in prayer and desire him to pardon it and promise amendment, but that by the very confession he should be bettered and fur∣ther off from that sinne: Hence it is that our Sauiour saith, watch and pray, that ye enter not into tentation: that hee may be strengthened and better able to withstand temptation. So then, prayer being a meanes to fit, and prepare our hearts to receiue grace, and the very action of prayer en∣creasing a further measure of grace, in some particulars, it

must needs be a notable meanes for the encrease of spiri∣tuall knowledge.

For the vse [Vse.] of this, let vs thinke of it to this speciall pur∣pose, when we are to come to the hearing of the word to be further informed in the way of God, remember we then to prepare our selues by praier to lift vp our hearts in ear∣nest and hearty praier vnto God that the eies of our minds may be opened, that we may rightly vnderstand things deliuered, and that our wills and affections may be trans∣formed into an holy obedience to the will of God made knowne vnto vs: for certainly it is a true speech one hath, though God himselfe should appeare in the likenesse of man and speake vnto vs, yet if he did not also moue and direct vs by his inward grace his preaching would be vn∣profitable vnto vs. We are therefore by praier to craue the assistance of his spirit. Many neuer thinke of this duty, many of vs either lie securely bathing our selues in our beds till the instant time of comming to the publike assembly, or else if we rise it is either to follow after worldly affaires, or to tricke and trim vp our bodies, and few or none of vs haue any care to fit and prepare our selues to sanctifie our soules before we come to the hearing of the word, but we come laden with our sinnes and with our minds ouerchar∣ged with diuerse lusts, and so it comes to passe that the speech of the Apostle is verified vpon vs, that we are euer learning and yet neuer able to come to the sound know∣ledge of the truth. And how can it otherwise be, but that as many of vs as come without preparation by praier shold be vnfit to attaine sound knowledge, for so comming we rashly presume we can vnderstand Gods mysteries by the strength of our owne wits, and so are iustly confounded, and ouerwhelmed with the maiesty and brightnesse of them; Againe we must know, that praier is to the soule as exercise to the body, and as men vse exercise of the body, especially before meat to stir vp naturall heate to quicken the spirits, and to sharpen the stomacke, so praier must be

vsed before we come to the feeding of our soules to stir vp spirituall motions in our hearts, and to worke in vs an holy appetite and desire after the word, an hunger and thirst after the heauenly food of our soules; as men for want of bodily exercise, sit sometimes at a table wel furnished with good and wholesome meat, and yet can eat little or no∣thing; so we shall finde, that for want of preparation, by the exercise of praier, many sit before the Preacher, and are not able to taste or feele any true sweetnesse in any thing laid before them, nay they are heauy and sluggish, and vnfit to receiue any good. Remember therfore before we come to the hearing or the word, to lift vp our soules in praier to God, and euen to stretch out the faculties and powers of our soules, as men in bodily exercise stretch out the ioints of their bodies, we shall thereby no doubt finde and feele a great alteration in our soules, that they are more quicke and ready to receiue heauenly nourishment. Come we now to the manner of the Apostles praier in re∣spect of his inward affection, that he praied with desire.

In that he saith, he did not only pray for the Colossians, [Doct. 2] but desire that they might be fulfilled with knowledge of his will in all wisedome and spirituall vnderstanding, wee are taught that true praier must be with inward feruencie, with an holy sanctified desire of the heart. Praier must be rather a trauell of the heart, then a labour of the lips. Hence it is said to be a powring out of the soule, and com∣pared to incense: to note vnto vs, that it must be offered vp as it were by fire, it must proceed from the heat of the heart, that it may be a sweet smelling sacrifice to God. It is to be marked, that our Sauiour saith not, whatsoeuer yee pray for, but whatsoeuer ye desire when ye pray, beleeue that yee shall haue it, and it shall be done vnto you. And that praier must be with an inward desire, it appeares euen by the Lords manner of dealing with his children, who vseth meanes to whet and sharpen their desires, sometimes by deferring to grant their requests. Thus hee dealt with

Moses: The Lords purpose was to spare the people: yet when Moses praied for them, the Lord said, ver. 10 Let me alone. And sometimes by afflicting of them: thus he dealt with Dauid. When I remembred these things, I powred out my very heart because I had gone with the multitude, and led them into the house of God, with the voice of sin∣ging and praise, as a multitude that keepeth a feast. And the Lord vsing thus to deale with his children, doth plainly euince and proue the doctrine deliuered.

[Vse.] We see our duty: let vs now a little examine our practise. And because it will not be sufficient to take a view of it in generall, and to shew that men powre out their praiers on∣ly of forme and fashion, without any sanctified dispositi∣on, or holy desire of their hearts; let vs insist in one parti∣cular, wherby we may easily see how men faile in this duty and do not pray as they ought, with a true inward desire of their hearts: the thing is this, men sometimes pray vnto God, that they may abstaine from some knowen sinne, a sinne wounding and wasting their consciences, and they seeme to pray with desire that they may abstaine from it, but the euent many times shewes the contrary; for they finde no fruit of their praiers, it vanisheth, and they lie still in that sinne vnreformed. For example, a man giuen to cu∣stomarie swearing, being told of it, and reproued for it, he will sometimes lift vp his voice in praier, and say, I pray God giue me grace to leaue it, which is a good speech, and a speech bearing shew of inward desire to leaue that sinne, but indeed many times there is no such matter, for he still forgets himselfe, and oathes are still common with him. But wil some say, [Quest.] it seemes to me, and I perswade my selfe when I say, God giue me grace to leaue my sinne, that I haue a desire in my heart to leaue it; will you sit in iudge∣ment vpon my conscience? tell me then, I pray you, how I shall know that my desire of grace and strength against sinne is no true sanctified desire? [Answ.] I answer, I take not vpon me to sit in iudgement vpon thy conscience, let the word

iudge that and from thence I dare be bold to tel thee, that thy desire is no true desire, when it is only a bare desire, when it ceaseth and is at an end so soone as it is vttered, & thou hast no further care to vse other sanctified means, to helpe and strengthen thee against thy sinne, as hearing, reading, and meditating on the threatnings and iudge∣ments of God against that sinne. For thus it was with Ba∣laam he desired to die the death of the righteous; but his desire was no sooner vttered, but it was at an end: hee had no care to liue a sanctified life, that leads to a blessed and comfortable death. Such as pray for grace and strength a∣gainst sinne with a true sanctified desire, they ioine to their desire, the holy vse of other meanes, and their desire is not flitting & vanishing, but constant, and they giue the Lord no rest till he grant their desire, yea they vse vehement and vrging arguments to the Lord, to moue him to grant it; they vrge the former fauour and mercie of God in helping them against other sinnes: they pray that the Lord will not suffer their enemie Satan to ouercome them: they presse the Lord with his promise, Aske and you shal haue, seeke and you shall finde. Thus it is with them that haue a true sanctified desire of grace and strength against sinne. And to stirre vp our dulnesse in this case, consider we, first that praier without a true desire of the heart is meere moc∣kerie, & cannot escape vnpunished, the Lord denounceth a woe against it. Againe, praier sent out from a true desire of the heart, and offered vp in Christ, is pleasing to God, yea though it be but a desire true and heartie, when the voice faileth, yet then it pierceth the clouds. Looke on the example of Hannah: Shee spake in her heart, her lips did moue only, but her voice was not heard; and the Lord heard her: And vpon the example of Hezechiah: Like a Crane did he chatter, yet the Lord heard his praier. And this is both a notable comfort, and also a notable induce∣ment to stir vs vp to powre out our praiers, with an inward feruencie, and with an holy desire of our hearts. Now to

the matter of the Apostles praier in the words following (that they might be fulfilled with knowledge in all wise∣dome and spirituall vnderstanding) with the limitation in respect of the obiect, the wil of God. The words carry this sense, that ye might be fulfilled with knowledge, that is to say, that ye might increase in knowledge, and come to that measure the Lord hath appointed necessary for sal∣uation, (for some of the members of Christ haue one mea∣sure, some another, according to that) yet euery one so much as is necessarie to saluation, which the Apostle here praied for (of his will) that is the will of God reuealed tou∣ching things to be beleeued & practised. Now in that the Apostle lifts vp his praier to God, for the Colossians, and desired of him, that they hauing some measure of know∣ledge [Doct. 3] might receiue increase of it, we may conclude, that not only the beginning, but a further measure of illumi∣nation and vnderstanding of Gods will, is the free gift of God, it is the Lords bountie and largesse, it comes vnto vs as alms to beggars, freely, it is gotten by earnest intreating and suing for, at the hands of God, yet not for the merit of any intreatie, as the beggar gets not his almes for the worthinesse of his crauing, but of the meere bounty of the giuer. So wee get increase of knowledge from the meere mercy of God, and in greater or lesse measure according to the good pleasure of the Lord. The Apostle saith, that the spirit distributeth his gifts as he will, the distribution of the gifts of Gods spirit is voluntary, therefore free, and the vn∣equall distribution of the gift of knowledge, in that some haue a greater measure of knowledge then others, is a clear proofe that the increase comes from the meere bounty of the Lord, not from respect had of any thing in vs; for if the Lord should giue a different measure of knowledge, not freely, but vpon desert, then in all likelihood they who haue a greater measure of faith, should haue a greater mea∣sure of knowledge, but wee may many times obserue the contrary, that they haue more knowledge, who haue a lesse

measure of Faith, yea sometimes they who haue no sauing faith, haue such a measure of knowledge as they are able to prophesie: therefore both the beginning and the increase of our knowledge of the will of God is the free gift of God.

Let this teach vs, [Vse.] if it please the Lord to giue vs any in∣sight, any little knowledge of his will reuealed in his word not to be lift vp in conceit of our owne wit, as if then wee were able to goe on by our owne strength, if we doe, wee shall finde a curse vpon our wits, and by them we shall bee led into many erroneous opinions. If we obserue it wee shall finde this hath beene the mother of many fowle and dangerous errours, when men hauing some generall illu∣mination, some knowledge of Gods will reuealed haue then thought themselues able to goe on by the strength of their owne wit, they haue beene left to themselues and then haue runne into many errours, witnesse the best lear∣ned among the Papists who resting on a conceit of their schoole subtilties and distinctions inuented by their own wits haue runne into most grosse and palpable absurdities, & haue stiffely and obstinately stood in defence of them, we must therefore learne, in going on in the knowledge of Gods will not to rest on the strength of our owne wits, but vpon the blessing of God vpon them, vse the benefit of wit and vnderstanding in humility, for wit in it selfe is no cause of wandering out of the way, into by-paths of errour and heresie. Moses, Daniel, and Dauid had excellent wits, but they were humbled and sanctified, and so great helpes vnto them, it is not wit in it selfe, but our proud conceipt of wit, and too much resting in the seat of reason, which makes vs runne into errour, for that will not suffer vs to subiect our selues to the simplicity of the word of God, we must therefore take heed of it. In the second place, in that the Apostle in the fourth verse gaue testimony of the faith of the Colossians, and now prayed for the encrease of their knowledge of the will of God.

We learne that such as truly beleeue in Christ, and are [Doct. 4]

able to testifie their faith to others, yet haue their want of knowledge of the will of God, and may bee ignorant of some things reuealed, the Lord giues them not a full mea∣sure of knowledge at the first, but onely some degree which is afterward encreased. Thus our Sauiour dealt with his Apostles, when they had confessed, that he was the Christ the sonne of the liuing God, yet they knew not, the arti∣cles of his death and resurrection, it is therefore sayd ver. 21. from that time foorth, Iesus beganne to shew vnto his disciples, that he must goe vnto Ierusalem, and suffer ma∣ny things of the Elders, and of the high Priests, & Scribes and bee slaine, and rise againe the third day. Wee read though Apollos was an eloquent man and mighty in the Scriptures which did argue an excellent measure of know∣ledge, yet he had his want of knowledge: euen two of his Auditours, Aquila and Priscilla, as we finde verse 26. took him home with them, and expounded the way of God more perfectly vnto him, yea Saint Paul testified of him∣selfe, that hee might encrease in comfort and strength of faith, by the faith of the Romans. Now the reason why the Lord giues knowledge vnto vs by degrees, is this, be∣cause though a mans minde enlightned and sanctified, be of great capacity and will receiue a great measure of know∣ledge, yet it is able to receiue but little at once, it is like a violl, or a glasse, with a narrow mouth, that must haue water or some other liquid matter, put into it, droppe after droppe. Hence it is sayd, that our Sauiour preached the word vnto the people as they were able to heare and vn∣derstand it.

[Vse.] And is it so, that the Lord giues the knowledge of his will, by degrees, by little and little, then let euery one of vs looke so to receiue it, let euery one attend with dili∣gence on the ordinance of God, the preaching of his word the ordinary meanes of knowledge, and let him looke to receiue knowledge of the will of God by degrees, one measure after another, or one measure vnto another, for

we must retaine and hold things heard and learned, and adde vnto them euery time, we heare, further measure of knowledge, otherwise we cannot look to be fulfilled with knowledge, as the Apostle here prayed, a vessel that hath a narrow mouth and an hole in the bottome euer open, can neuer be fild by powring water into it: no more can our mindes bee filled with knowledge, being hard to receiue, and hauing no retentiue faculty, no power to retaine things heard, and learned, but as fast as they are powred in they runne out, and passe away without profit, a fault that doth rest vpon many hearers of the word, who heare ma∣ny things and happily vnderstand and receiue them with ioy for the present, but after a while become forgetfull hea∣rers, as Iames 1.25. and let slip the things they haue heard, as if they had neuer heard them, these cannot come to the hearing of the word, to be further filled because they haue nothing but emptinesse in them, the things former∣ly receiued are gone, they are like the mill turned about daily but with new water, well let such loose and wretch∣lesse hearers consider, that it is not the hearing, the bare vnderstanding, nor the delight for the present, but the power of the doctrine of the word remaining in vs, that shall saue our soules, by forgetting and letting slip out of our mindes good things receiued: we decline and decay in all good duties, the Lord therefore perswadeth with the Church of Sardi, to recouer herselfe from her declining, by remembring and holding fast things receiued, the ho∣ly Ghost sayth that wee ought diligently to giue heed to the things which wee haue heard, least at any time, wee should let them slip, and marke the waight of his reason following, strengthened by comparison, if the word spo∣ken by Angels (that is to say the Law) was stedfast, and e∣uery transgression, and disobedience receiued a iust re∣compence of reward how shall wee escape if we neglect so great saluation, that is to say the Gospell, which at the first beganne to be preached by the Lord; which we doe when

we let slip the things wee haue heard, and so wee bring on our selues punishment proportionable to the excellency of the Gospell and the first preacher of it Christ Iesus.

[Doct. 5] One thing more may be noted from these wotds, name∣ly this that it is not a small measure of knowledge of the will of God, that must direct vs in the way to life and sal∣uation. The Apostle therefore heere prayes that the Co∣lossians might be fulfilled with knowledge of his will, in all wisdome and spirituall vnderstanding, and this I pray, that your loue may abound yet more and more, in know∣ledge. and in all iudgement. One speciall reason of this, is because the knowledge of Gods will must not onely guide vs in particular actions of life which are innumera∣ble: but must guide the inward motions of the mind, will and affections which are most wayward, and hard to bee brought into subiection to any good, for a man may be a∣ble sometimes to bridle himselfe in outward actions, but not to restraine the thoughts of his heart.

[Vse.] Let vs not therefore content our selues with a smatte∣ring and a generall knowledge of Gods will reuealed. A man in his trade will not content himselfe with small skill if he be able to reach further, and shall wee then rest con∣tented with a little, and small measure of knowledge of Gods will reuealed in his word. Looke how much know∣ledge we haue of Gods will, so much knowledge haue wee of God himselfe and of our owne saluation, because God reuealeth himselfe and the meanes of Saluation in the word, and without the knowledge of that, there is no knowledge of God or of saluation. They that know not God in some measure the will of God reuealed in his word cannot know God, and so cannot know Gods mercy for their owne saluation, for if we know not God, God will neuer know vs to our comfort, therefore let vs not con∣tent ourselues with a small measure of knowledge of Gods will reuealed in his word, but labour daily for a greater measure and encrease. In the last words of this verse the

Apostle sets downe two things wherein the knowledge of Gods will doth consist, namely wisedome, and vnder∣standing and both spirituall. The word wisdome hath ma∣ny acceptions in the Scripture, sometimes it is put to sig∣nifie an euill quality, the wisedome of the world properly called craft and subtilty, sometimes it is taken in a good sence and then also diuersly, as sometimes to signifie the doctrine of wisedome, sometimes the habit or quality of wisedome in the word, and so it is taken in this place be∣cause it standeth heere in relation to the will of God, and by it is meant, an ability or power of the minde aboue nature, whereby the minde being cleared and disburdened of naturall dulnesse, vnbeliefe, ignorance and vanity, is a∣ble soundly and truely to apprehend, to acknowledge and embrace the known truth of the word of God as the Lord saith on the contrary, they haue reiected the word of the Lord, and what wisedome is in them? though they had the law amongst them ver. 8. yet because they did not truely apprehend and beleeue it, they are sayd to reiect it, and consequently had no wisedome in them, whence it is cleare, that when wee are wise in the knowledge of the will of God, when we truely apprehend, acknowledge and embrace the knowen truth of his word. The word (all) doth not signifie all kinde of wisedome, but a full measure of spirituall wisedome necessary to saluation. So we find the word vsed, all faith, that is not all kindes of faith, iusti∣fying faith is not there meant, but a full measure of faith of working miracles. For the word (vnderstanding) not to say any thing of the distinction of it into the Theoricall and practicall, by that word is meant, an ability and pow∣er whereby the minde is able to apply the knowen truth of the word, to the good ordering both of particular in∣ward affections and outward things and actions, as time, place and person shall require. Thus Solomon prayed, that God would giue him an vnderstanding heart, or vnder∣standing, whereby the affections of his heart might be or∣dered

and hee might be able to iudge and discerne truely betweene good and bad in particular causes and contro∣uersies, and giue sentence accordingly. Now both these, wisedome and vnderstanding, must bee spirituall, that is, wrought in vs by the spirit of Christ, on whom resteth the spirit of the Lord, the spirit of wisedome and vnderstan∣ding, the spirit of councell and strength, the spirit of know∣ledge, and of the feare of the Lord: thus then are these words to be conceiued, as if the Apostle had sayd in a suf∣ficient true and sound apprehension of the truth reuealed in the word of God, and in a particular application of the same, to the good ordering of all particular affections of your hearts, and the actions of your liues, as the circum∣stance of time, place and person shall require wrought in you by the spirit of Christ.

[Doct. 6] Now in that the Apostle cals knowledge of the will of God, standing in true apprehension of the truth reuealed in his word, wisdome, we are taught, that they indeed are truely wise, who rightly conceiue, acknowledge and em∣brace the truth of the word of God, they who haue an eye vpon the word, and see the truth of that for their guide in all things, and are able to gouerne themselues wisely, both in respect of inward affection and outward action. Hence it was that Dauid sayd, that by the commandements of God, hee was wiser then his enemies. Had more vnder∣standing then his teachers and the ancient: and no mar∣uell, though it was thus with Dauid. There is reason to lead vs to thinke, that those who vnderstand, what the will of the Lord is, are most wise and indeed truely wise; first, because the will of the Lord made knowen in the word, is the wisedome of the Lord reuealed, manifesting such things, as the wisedome of flesh and bloud cannot reach vnto: Therefore they who are able by a supernaturall light to conceiue things contained in that, must needs be most wise, according to the nature of the things vnderstood, as they who are able to conceiue, and carry in minde the

best rules of pollicy, are iustly accounted most politicke. Againe, they must needs be most wise, who are enabled to prouide for their owne good estate, and that for euer, such are they who truly conceiue and embrace the truth reuea∣led in the word, for that is able to make wise to the King∣dome of God and eternall saluation.

Some may say, we read that our Sauiour saith, that the children of this world, are in their generation wiser then the children of light, enlightned by the spirit of God: how then is it true that they are most wise who rightly conceiue and embrace the truth of the word of God?

For answer, [Answ.] we must make the restraint of our Sauiours speech. He sayth not in generall that they are wiser then the children of light: but with a limitation hee restraineth their wisedome to their owne generation, to the things of this world, that in respect of them they are wiser: againe, if this speech runne thus, in their generation, then the children of light in theirs, he speakes as it commonly fals out, that the children of this world in their generation, are wiser, then the children of light in theirs, not because the world is not able to make them wiser, then the children of the world, but because of our corruption, we commonly reach not to that measure of wisedome we ought to doe, and so this makes nothing against the truth of the conclu∣sion deliuered, that they are truly wise who rightly con∣ceiue and embrace the truth of the word of God, for in that they reach not that measure of wisedome which they ought, it is in respect of their corruption, [Vse.] and the remain∣der of sinne in them.

Would we then (for vse of this) be truly wise (no doubt euery one desires it) would wee haue that wisedome, that will make vs wise to eternall happinesse? then labour wee rightly to conceiue, acknowledge and embrace the truth reuealed in the word of God, that is the wisedome of God, and able to make vs wise and prouident for our eternall good. And to lead vs on in this, consider we but this one

thing, many men in the world, carrie a great shew of wise∣dome, and indeed they are wise in their kinde, but they wanting this (if we obserue it) we shall finde that the Lord doth catch and confound them in their wisedome, and as he dealt with Achitophell, he turnes their plots and deuices into foolishnesse. Nay which is more familiar and easie for vs to obserue, wee shall finde that some that are renow∣ned for wisdome in the world and yet want this wisedome from the word; they some way or other discouer them∣selues, to be but starke fooles, for consider it, doe not wee see many times such as are able to speake well and wisely and to giue good councell to others, and to manage their owne outward affaires with some good discretion, that they notwithhanding are tainted and stained with some notorious sinne, yea they are very monsters in the out∣rage of sinne; are not the wisest men of this world, many times grinding vsurers, extortioners, oppressours, greedy cormorants, hard dealers with their brethen, such as de∣fraud poore labourers of their hire, yea are they not some∣times Ale-house and Tauerne-haunters, whore-hunters and such like. If wee looke into the world wee may easily obserue it, that one way or other they discouer the weake∣nesse of that wisedome, the world doth so much admire in them, the Lord doth punish the pride of their wisedome with some foule sinne, and doth suffer them to yeeld to the subtilty of Satan, and deceipt of sinne, to make know∣en their folly by their sinne, he doth paint out their folly in their faces, and set a Nouerint vniuersi vpon them, and be it knowen to all men, that these whom you accompt iolly wise men, behold they are meere fooles. This must serue to teach vs and to stirre vs vp, not to rest in such kind of wisedome, as is found in the men of this world, but seek after that which is deriued from the word and so from God himselfe the fountaine of all true wisedome. We are further to marke that the Apostle in this place, ioynes wisedome and vnderstanding together. Whence it fol∣lowes

for our instruction; that it is not enough for vs to [Doct. 7] conceiue and acknowledge the truth of Gods will, either commanding duty, promising mercy or threatning iudge∣ment, but we must apply it to the ordering of our liues in particular actions, for as the knowledge of Gods will is brought vnto vs, by the ministery of the word, not onely in the information of our vnderstanding and iudgement but in the vse of instruction in the way of righteousnesse and reformation of corruptions, both of heart and life, so it must be receiued. Hence it is that Dauid sayth, that the word was a lanterne vnto his feet, and a light vnto his paths we are to marke, that he sayth not, it was a light vn∣to him to enlighten him, but to his feet and path, giuing vs to vnderstand that he did not rest in his illumination by the word, and in his apprehension of the truth but hee further applied it, to the guiding of his particular steps in the wayes of the Lord, [Reason.] to the particular actions of his life; & indeed there is great reason, why we should not content our selues with the knowledge of the truth of the word, no nor yet with a temporary good liking of it, without appli∣cation of it, as particular occasion is euery day offered vn¦to vs, if we doe; we shall finde, that we shall not onely faint vnder many afflictions, but we shall faile in our best acti∣ons, sinne will insinuate it selfe, and get within them: hy∣pocrisie will get into our prayers, hearing of the word, re∣ceiuing the Sacraments and almes-giuing; yea wee shall fall into many knowen sinnes. Consider the example of Dauid, he doubtlesse knew the nature and quality of adul∣tery, and the iudgements of God attending on it. Yet be∣cause hee made not speciall vse and application of his knowledge he fell into that sinne. We see then the neces∣sity of this duty: let vs now suffer our selues in a word or two, to be stirred vp to the practise of it, and to this end know, that if we conceiue what is the will of the Lord in our best actions, in our hearing of the word, prayer, recei∣uing of the Sacraments, if we vnderstand that we are to

performe them by faith, repentance feare, loue, reuerence, zeale, obedience and humility: and doe not apply this our knowledge, to the forming of them in this manner, they become sinne vnto vs, and abhominable in the sight of God, euen like the sacrifices of the Iewes, yea I dare be bold to say, that the knowledge of the death and passion of Christ, as it is a singular knowledge, so without appli∣cation it brings a singular iudgement, if it be not applyed both for the remission of our sinnes and our sanctification, it shall be a great encrease of our condemnation: if then we would not haue our best actions turned to sinne, yea, our knowledge of Christ a seale of condemnation: let vs not content our selues with the knowledge of the truth of the word of God, but learne to apply it to particulars as occasion shall be offered.

Notes

• The second part of the preface of this Epistle, the A∣postles com∣precation.
• Prayer is a special means for the in∣crease of our spirituall knowledge.
• Iam. 1.5.
• Luk. 11.13.
• Mat. 26.41.
• When we come to the hearing of the word we are to prepare our selues by prayer.
• 2. Tim. 3.7.
• True praier must be with inward fer∣uencie and desire of the heart.
• 1. Sam. 1.15. Psal. 141.2.
• Mark 11.24.
• Exod. 32.
• Psal. 42.4.
• We are to ex∣amine our selues how we pray.
• Num. 23.10.
• Hosea 7.14.
• 1. Sam. 1.13.
• Isay 38, 14.
• Ephes. 4.7.
• Credenda & sacienda.
• Both the be∣ginning and further mea∣sure of illumi∣nation is the free gift of God.
• 1. Cor. 12.11.
• Mat. 7.22.
• Hauing some knowledge of Gods will re∣uealed in his word, wee must not thinke that we are able to come by the strength of our owne will.
• True belee∣uers being a∣ble to testifie their faith to others, may want know∣ledge of some things reuea¦led in the word of God. Matth. 16.
• Acts. 18.
• Rom. 1.12.
• Mark. 4.33.
• Wee must come to re∣ceiue know∣ledge of the will of God by degrees.
• Reuel. 3.3.
• Heb. 21.2.
• A small mea∣sure of know∣ledge of the will of God, will not serue to diuert vs in the way to saluation. Phil. 1.9.
• We must not content our selues with a smattering knowledge of God will reuealed.
• 2. Sam. 14.2.
• 1. Cor. 2.6.
• Ier. 8.9.
• 1. Cor. 13.2.
• 1. Kin. 3 9.
• Isay. 11.2.
• They are tru∣ly wise, who rightly con∣ceiue, ac∣knowledge & embrace the truth of the word of God: Psal. 119 98.99.100.
• 2. Tim. 3.15. Obiect. Luk. 16.8.
• They that would be tru¦ly wise, must labour to know ac∣knowledge & embrace the truth of Gods word.
• It is not suffi∣cient to vn∣derstand and take notice of Gods will, but it must be applyed to our particular occasions.
• Psal 119.105.
• Else shall sin insinuate it selfe and get within our best actions.
• Ʋse and Appication. Apply wee therefore our knowledge diligently, to the particular actions of our liues.
• Isay. 66.3.