An Exposition Upon Colossians

Verse 5.

For the Hopes sake which is laid up for you in Heaven.

IN these words is mentioned the third Grace, for which the Apostle gives thanks, and that is Hope.

Hope is here taken both for the thing hoped for, viz. the glory of heaven, as also the Grace by which it is apprehended, but especially the latter.

Heaven is diversely accepted in Scripture; sometimes it signifieth the Air ; sometimes it signifieth the whole upper world that compasseth the earth ; sometimes for the Kingdom of Grace and the means thereof ; but most usually for the place of the blessed, and the glory thereof; and so it is taken here.

Hope, as it is here considered by the Apostle, looks two ways: first, by relation to, and coherence with Faith and Love, [ for the Hopes sake: ] secondly, by a full aspect upon the object of it, which is intimated in the Metaphor [ laid up ▪] and expressed in the word [ Heavens. ]

First, of Hope, as it is to be considered in the Coherence.

There is an admirable Wisdom and Mercy of God, in the very manner of dispensing of his Graces; for he makes one Grace crown another, and become a recompense and reward to another: as here for Hopes sake God's Children break through the difficulties of Faith, and the impediments and discouragements of Love. When God sees how many ways the heart of man is beset in the spiritual combat, about the getting and exercise of those two Graces, he is pleased by his Word and Spirit to trumpet out victory by showing the glory of heaven, and to set on the Crown of Hope, as the assured pledge of full and final victory: it is Hope that plucks up the heart of man to a constant desire of union with God by Faith, and of communion with man by Love. And the true reason why so many men utterly neglect the care to get a justifying Faith, and an inflamed Affection to God's Children, is, because they have no taste of the comforts of the evidence of a better life by Hope.

Secondly, Faith and Hope are two distinct things: Faith believes the Promise to be true, with particular application of the Promise to ones self; and Hope waits for the accomplishment of it: Faith usually is employed about reconciliation and a godly life; Hope, for the most part, is taken up with the retired and affectionate contemplation of the glory of Heaven, the coming of Christ, the resurrection of the body, and temporal blessings, and deliverance, as they are shadows and types of the last and great salvation.

Thirdly, Hope is no more natural then Faith and Love: the carnal man is without Hope in the world: not that wicked men are clean without all profession of Hope; for, few men are so vile but they profess and stoutly avouch their hope in God; but this Hope is vain, empty, without evidence or promise, such as can never profit them: and therefore in the eight of Job he saith, that the Hypocrites Hope shall perish, his confidence also shall be cut off, and his trust shall be as the house of a Spider. It is to be observed, that he calls wicked men (even all carnal and unconverted people) Hypocrites, and that fitly, for every Sinner is an Hypocrite in some degree; and if there were nothing else to prove it, their very Hope and willful Confidence in the mercies of God, without all warrant from the Word, or testimony of God's Spirit, or their own Conscience, would undoubtedly prove it: and for the vanity of their hope it is fitly expressed in the comparison of the Spiders web. The silly Spider with many days labor weaues her self a Webbe, in appearance able every way abundantly to cover her, and fit her turn, but at the end of the week, the Maid with a Besome sweeps all down. This poisonful Spider is every unregenerate man or woman, this Webbe is their Hope, in the framing of which they daily busy themselves, and in the couerture of which they vainly repose themselves; but when any Servant comes out of the Lord's army to sweep with the Besome of Judgment or Death, the whole building of these imaginary hopes come suddenly and totally down. In the 11. of Job and the 20. verse it is said, The eyes of the wicked shall fail, and their refuge shall perish, and their hope shall be sorrow of mind: In which words the holy Ghost shows that the time shall come, when those vain hopes shall be driven out of the souls of the wicked, and instead thereof they shall be filled either with desperate sorrows on earth, or with eternal sorrows in hell. What hope hath the hypocrite when he hath heaped up riches, if God take away his soul? Job 27.8. Noting that if carnal men (again called Hypocrites) will not forgo their fond presumptions while they live, yet by too late experience they shall find them vain when Death comes.

Object. But then they mean to pray God to forgive them, and hope by their repentance then to find mercy for their souls. Sol. In the 9. verse it is answered thus; Will God hear his cry when trouble comes upon him?

Quest. But will not God hear men's prayers in the troublesome time of death? Ans. Not the prayers at that time made by such men: for they are Hypocrites, having upon them but the names of God and godliness, and will never in sincerity pray unto God at all times, neither in their death do they pray unto God because they delight in the Almighty ; and therefore he shows Verse 10. that seeing they delight not in God and godliness, and will not pray at all times; that is, as well in health as sickness, in prosperity as in adversity, while they might yet sin, as well as when they can sin no longer: therefore their hope of mercy in death shall fail them.

Quest. But if true Hope be not natural, what is the difference between the Hope of the faithful, and this common Hope, that so ordinarily goeth up and down the world under the colors of it, or how may we try our selves whether we have a right Hope or no? Ans. The true Hope is described in several Scriptures, by diverse properties, which are nowhere to be found in carnal men.

First, the true Hope lays fast hold upon the merits of Jesus Christ only, [unspec 1] and strives constantly to be established and assured ▪ But the common Hope is never emptied of carnal confidence and presumption, that God loves them for some good things or parts that are in them; neither doth it brook assurance, for with one breath carnal people are absurdly confident of God's mercy, and encounter the Doctrine of infallible assurance.

Secondly, true Hope makes a man more humble, but the common Hope [unspec 2] makes men more willful and obstinate against God and his Ordinances.

Thirdly, true Hope makes a man cheerful under all sorts of Crosses, by [unspec 3] virtue of the very reasons grounded upon Hope; but the common Hope of it self will not yield a man's heart support against any Cross.

Fourthly, the faithful man can suffer for his Hope , but a wicked man [unspec 4] can show no chain unless it be for his sin.

Fifthly, true Hope rests upon God's promise, though never so unlikely to be performed by outward and ordinary means ; but wicked men with their [unspec 5] common Hope are perhaps able to believe they shall live well so long as they see and feel means, but without means they are without Hope.

Sixthly true Hope will acknowledge as well as know ; but the common Hope [unspec 6] cannot abide profession of Religion, it is enough there be a good heart to God.

Seventhly, true Hope is industrious in the use of all means to come to [unspec 7] the end hoped; but the common Hope is singularly slothful, it boasts of a sufficiency of knowledge, and yet neglects the sincere use of all God's Ordinances; it affirms deeply of going to heaven and yet cannot tell of one tear for sin, nor one hour truly spent in mortification: but trust thou in the Lord, and do good.

[unspec 8] Lastly, the true Hope seeks God's presence, and strives in sense to draw near to God; but the common Hope is then at best rest when the heart is furthest off from the care, desire, or sense of God's presence, either in God's house or abroad.

[unspec 4] The fourth thing that I observe from the Coherence, concerning Hope, is the worth of the Grace. It is one of the three golden abiliments to adorn a Christian soul: and this I note the rather because it should move us to use carefully and constantly all the means that serve to breed or increase true Hope in us, and to get by prayer and practice all those things that cause Hope: and that we may get and increase our Hope, we must labor for: First, true Grace, 1 Thes. 2.16. Secondly, saving Knowledge, Psal. 9.10. & 78.7. Thirdly, Experience, Rom. 5.4. Fourthly, Patience and comfort of the Scriptures, Rom. 15.4. Fifthly, the joys of the holy Ghost, and peace of Conscience in believing, Rom. 15.13. Sixthly, above all, and for all these, the Spirit of Revelation, Ephes. 1.18. Seventhly, the often meditation of God's Promises.

Thus of Hope, as it is considered in relation to Faith and Love.

Which is laid up for you in Heaven. ] In these words Hope is described in the object of it.

Laid up,] (viz) by God in his secret Coffers, as a most worthy Jewel: this Metaphor gives occasion to observe three Doctrines.

First, that Grace and Glory are a man's best treasures, and therefore we should labor for them more then anything else, and if we have a comfortable evidence of them, to be contented though we want other things.

Secondly, that Hope is no common Grace, in that amongst many fair virtues which are common to wicked men, he locketh up this Grace of Hope as a special Jewel he intends to keep only for his own Children.

Thirdly, that the evidence and grace of God's Children be in God's keeping, and laid up safe in heaven, and therefore cannot be lost; and besides, when they die, there is of theirs in heaven before they come.

Heaven. ] Here I observe two things.

First, that there is a Heaven for the Saints after this life: the Doctrine of Heaven is only proper to Religion; Nature hath but a dark glimpse of immortality, or any being after this life, and is full of stronger Objections then Answeres: and as any are more lewd in life, they are more senseless of immortality. But concerning the estate of the blessed in heaven, Nature is wholly ignorant, yea, the Doctrine hereof is so divine, that Religion it self doth not fully purtray it out in this world to any, yet as any are more holy it is more discerned. The consideration of heaven may urge us to many duties in general: if ever we would have heaven when we die, we must get holiness both imputed or infused while we live . We must be sure we be of God's Family , and that we are borne again . In particular, we should therefore acquaint our selves with the Laws and Mysteries of God's Kingdom : and if we may come by the means to be effectually instructed in the way to Heaven, we should account of this Pearl, and rather then loose it, sell all we have to buy it . And we should above all things labor for the meat that perisheth not, but endures to everlasting life : in as much as in the Ministry of the word is many times found the Keys that open unto us the Kingdom of Heaven . And in as much as riches may prove a singular hindrance, we should take warning, and see to it that they do not entangle us . And because in Heaven is our treasures, we should set our affections there , and prepare for our change and departure . Giving allowance to no sin, no not the least : constantly professing and confessing Christ before men; that he may not deny us in that day . Yea, where God means to bestow heaven, he bestows heavenly qualities on men in this life, they are poor in spirit : they are eager after heaven and the things thereof : they are like Children, void of earthly carking and distressefull cares : they are merciful : they love their Enemies .

Secondly, the meditation of Heaven serves for reproof not only of Atheists, that would deny it, or Papists, that claim so great glory for their base merits; but also of the most Protestants: for, are not the most such as can discern the face of the Sky, and yet have no discerning of the season, to get Grace and Heaven? to say nothing of those that by their gross and horrible sins have forfeited over and over the claim of any interest in the Kingdom of heaven, living in daily blasphemies, whoredoms, drunkennesses, &c. Yea, do not the better sort give Heaven fair words, and yet have their excuses why they will not come to God's Feasts when he invites them? And thus while men bless themselves God's curses usually devour them.

Lastly, it is a Doctrine of wonderful comfort to God's Children ; neither is this the peculiar advancement of some principal Saints, as Abraham, David , &c. neither should the miseries of this life before we come to heaven trouble us, seeing there is no comparison between the troubles of this life and the glory of the world to come, where there shall be no sin, sorrow, labor, weakness, disgrace, fear, death; where we shall enjoy the sweet presence of God, Christ, Angels, and just men, with unspeakable Ioyes; perfect holiness, exquisite knowledge, and a total righteousness, and all this forever.

Secondly, from hence also doth plainly arise this second Doctrine, viz. that the hope of Christians is in another world; there is their stay and comfort. When they seek by Faith the comforts of God's favors, and by Love separate themselves to the communion with God's Children, they find presently such a rent from the world, and all sorts of carnal men assaulting so their rest, that a little experience learns them the knowledge of this truth, that in this world, and from the men of this world, and the things thereof, they must look for no peace or contentment.

The Use is first, for Instruction, to teach us therefore to use the world as if we used it not, and so to care for earthly things and persons, as to resolve that Heaven is our portion, and there only must we provide to find some rest and contentment; yea, therefore as strangers and Pilgrimes we should seek and provide for our abiding City.

Secondly, this Doctrine gives occasion to answer that imputation that is cast upon many professors, viz. that forwardness in Religion makes them mindlesse of their business; and much hearing of Sermons makes them careless of their callings. Men may here-hence inform themselves, that howsoever Religion tyes men to honest cares and daily diligence to provide for their families (else the very Scripture brands such Professors to be worse then Infidels, that make Religion a mask for idleness) yet seeing our hope is not in the world, therefore God's Children do well first and chiefly to seek the Kingdom of God and the righteousness thereof; and so to mind an earthly calling as it hinder not an heavenly, and provide means for a temporal life, as not to hinder the hope of an eternal life.

Thirdly, this Doctrine may much settle and comfort God's Children against the scorns and hates of the World and all sorts of carnal people, the World will love his own.

Object. Oh but why should they hate us? Ans. Because you are not of the world, and Christ hath chosen you out of the world, therefore the world hateth you. And therefore both provide for it, and bear it when you find it.

Object. But we will not be so rash and indiscrete to provoke men to hate and reproach. Sol. Vers. 20. They have persecuted Christ who was the fountain of all wisdom: and therefore it is a vain persuasion for any child of God to think by any discretion, wholly to still the clamours and hates of wicked men. And those men are grossly deceived and prejudiced that think the true cause of the troubles of God's children is their own indiscretion.

Object. It is strange they should hate us so; we never did them wrong. Sol. Vers. 21. All these things will they do unto you for my name sake: it is not your evil doing, but your holy profession of the Name of Christ, which is named upon you, that they hate.

Quest. But how comes it they should dare to be so presumptious and so palpable malicious? Ans. It is because they have not known my Father, ver. 21. their ignorance of the Majesty and Justice of God is the cause of it.

Object. If it be of ignorance, it may be easily pardoned them. Sol. Vers. 22. If I had not come and spoken unto them, they should have had no sin, but now there is no cloak for their sin ; that is, if Christ by the preaching of the Word had not discovered their sins, and set before them the way of godliness, then it had been no such grievous and monstrous sin, but in as much as many men do lie in willful ignorance, and will not be informed of the vileness of their course; therefore, before God, of all sinners, they are without color or excuse.

Object. But may they not have good hearts to God though they do thus intemperately and unjustly malign and abuse the Preachers and Children of God? Sol. Vers. 23. He that hateth Christ in his Ministers and members hateth the Father also, and cannot have a good heart to God.

Object. But it may be that Christ and Christians are hated the more securely by wicked worldlings, because they see nothing but their baseness and humiliation. Sol. Vers. 24. If I had not done works among them which none other did, &c. By which words our Savior shows that no works of God for, by, or amongst God's Servants, can be so great testimonies of the undoubted certainty of the goodness and holiness of their cause; but wicked men will still, against all right, hate them. And therefore we should so inform our selves by this and other Scriptures ( verse. 25.) as to set down our rest, that in the world we must have troubles, and in Christ and heaven peace, and therefore lay up hope in our hearts, as God hath locked up our treasures in heaven.

Thus of Hope. Thus also of the Grace for which he gives thanks.

Whereof ye have heard before by the Word of truth which is the Gospel.

Vers. 6.

Which is come unto you, even as it is unto all the world, and is fruitful as it is also among you, from the day that ye heard and truly knew the grace of God.

IN these words, with those that follow to the ninth Verse, is contained the second part of the Thanksgiving (viz.) his praise to God for their means of Grace.

The means is either

• Principal, Vers. 5.6. Or,
• Instrumental. Vers. 7.8.

The principal means is the Word, and this is described by six things: First, by the ordinance in which it was most effectual, viz. Hearing. Secondly, by the property which was most eminent in the working of it, viz. Truth. Thirdly, by the kind of Word, viz. the Gospel. Fourthly, by the providence of God in planting it amongst them, is come unto you. Fifthly, by the subject persons upon whom it wrought, You (the Colossians) and the whole world. Sixthly, by the efficacy, It is fruitful from the day. Thus for the order of the words.

From the general I observe, out of all the words, two things.

First, that Nature directs not to the apprehension either of Grace or Glory: The Natural man cannot perceive the things of God: these Colossians had never known the face of God, nor gained the grace of Christ▪ had not God sent them the means. Briefly, this may inform us of the lamentable condition of such as live in their natural estate, only pleased with the desire or possession of the riches or gifts of Nature; and withal, shows us the Fountain of the want of Sence or care of Grace▪ and holiness, in the most Sence comes not from Nature, but from the Word: and he is a Natural man that is still lapped and covered with the veil of Ignorance, whose wisdom is cross to God's Wisdom▪ that lieth in gross sins like a dead man without sense, that serves some particular gainful or pleasing sin, without using aright any ordinance of God against it, and is without the spirit of Adoption, his heart never broken for sin, and without desire of righteousness.

Secondly, it is a worthy blessing of God to any people, to have the Word of God amongst them. This is that men should be exceeding thankful for to God, Psal. 147.19.20. Esa. 2.3. And by the contrary, the want of the Word is a terrible famine.

Use 1. For reproof both of men's profaneness in neglecting and contemning of the Word; as also of our great unthankfulness for such a [unspec 1] mercy. 2. For comfort to God's children, that enjoy the Word and esteem [unspec 2] it. The Word should satisfy us whatsoever else we want, both because it doth abundantly make amends for all other wants: and besides, it fits us with strength, patience, and comfort, to make use of other wants. 3. For [unspec 3] instruction, not only to such people as want the Word to seek for it, and to plant themselves where they may have it, but also to such Landlords and great men, and rulers of the people, as would be thought lovers of their Countries, to use all means to see the Country and the Parishes under their power, provided of this holy treasure.

Thus of the general Doctrines out of the whole Verses.

The first thing in special, is the kind of ordinance in which the word was effectual, (viz.) Hearing.

Whereof. ] That is, of which, Heaven or Hope It is a great mercy of God to hear of Heaven before the time come it should be enjoyed, or lost. If we heard not of Heaven till death or judgment, we should continue still in our slumber, drowned in the lust after profit or pleasures; we should be so far from finishing our mortification, as we should hardly begin to set about the washing of our own uncleanness both of hands and life; we should look upon Grace and Holiness with a dull and feeble eye: yea, it is good even for God's children to hear of it before they have it, both to support them in their crosses and discouragements, as also to pluck up their minds to holy contemplation, and to wean them from the love of base things; yea to inflame them to a greater desire to magnify and glorify the singular grace and mercy of God in these days of their pilgrimage.

Ye have heard. ] No man can get eternal graces, or an enduring contentment, arising from the hope of a better life, without the hearing of the word of GOD .

Quest. But tell us distinctly, what good shall men get by hearing of Sermons? Answ. Many are the singular benefits come to men thereby. First, the holy Ghost is here given, Acts 10.44. Secondly, men's hearts are here opened, Acts 16.14. Thirdly, the fear of God doth here fall upon men, Acts 13.16. Fourthly, the proud and stony-heart of man is here tamed, melted, and made to tremble, Esa. 66.2. Fifthly, the faith of God's Elect is here begotten, Rom. 10.14. Sixthly, Men are here sealed by the holy Spirit of promise, Ephes. 1.13. Seventhly, here the Spirit speaketh to the Churches, Revel. 2. Eyghtly, Christ here comes to sup with men : Let men tell of their experience, whether ever their hearts tasted of the refreshing of CHRIST, till they devoted themselves to the hearing of the Word. Ninthly, The painful distress of the afflicted Conscience is here or nowhere cured: by hearing, the bones that God hath broken receive joy and gladness, Psal 51.8. Tenthly, what shall I say, but as the Evangelical Prophet saith? If you can do nothing else, yet hear, and your souls shall live. Esa. 55.4. Live I say, the life of Grace, yea and the life of Glory: for Salvation is brought unto us by hearing, Act. 28.18. and 4.16.

The use of this point is, First, for instruction: Let him that heareth hear : yea, let all rejoice in the mercies of their God, that have tasted of this bounty of the Lord: blessed are your ears, in as much as you have heard: Many Prophets and righteous men have desired to hear the things that you hear, and have not heard them . Secondly, for humiliation; under the consideration of the lamentable estate of such people as have not the Word preached unto them. How do the thousands, even in Israel, perish through the failing or wanting of Vision? Is there not almost millions of Men and Women that have scarce heard (by preaching) whether there be any holy Ghost? Oh the cruel torments that abide those soul-murderers! Shall I name them? I wish their repentance, that so they might have a new name; but because lamentable experience shows that the unsavory Salt seldom finds wherewith it may be salted; therefore it is the duty of all God's people to bow the knees of their hearts to God, beseeching him to inflame the hearts of those that are in authority, with such bowels of compassion, that they would in due time purge the Church of them, that so their names may no more be heard amongst us. Whiles men lie sick of the spiritual Lethargy in their own hearts, they are little troubled with the distress of others; but if men would even in God's sight duly weigh, without shifting and prejudice, these propositions, viz, that the hearing of the Word is the ordinary means to convert men's souls to God, Rom. 10.14. 1 Pet. 1.23. &c. And that except men be borne again they cannot enter into the kingdom of God, John 3.3. if I say these things be weighed, how should our bowels turn within us to consider the case of some hundreds of Parishes in this famous Kingdom, that in the midst of this great Light, in this respect, yet sit in darkness? Thirdly, for the reproof of the disorders and vicious dispositions of men in the hearing of the Word. Many are the sorts of evil hearers: exceeding many are the wicked humors of men, by which they sin against the Word heard: the Scripture hath noted and taxed diverse corruptions in men, in hearing, and fearfully threatened them. For the better explication of this use I consider two things; First, the sorts of evil hearers: Secondly, their state in respect of it.

The sorts of evil hearers may be distinguished into two kinds: some are openly impious and audacious; some more civil and restrained. Of the first kind. First, some are so wayward nothing can please them, either the Preacher is too terrible, or he is too comfortable. If John fast, he hath a Devil, if Christ eat, he is a glutton . Secondly, Some hear and are scandalized : Men are so wedded to their own conceits, and stuffed with prejudice, that they many times willfully study, and strive to frame scandal and offense out of the words of the Teacher. Thirdly, Some hear, and are filled with wrath and envy, and that sometimes so as they cannot restrain the signs of their rage and fretting, no not in the Sermon-time . They gnash with their teeth, and their harts are ready to burst for anger . And this comes many times because men cannot abide wholesome Doctrine, but are given to fables . Fourthly, Some hear, and their mouths make jests, while their hearts go after their lusts , they hear and mock . Fifthly, Some make the Auditory of Christians the study of all manner of base filthiness: thither comes the Adulterer, the Covetous, the deceiver, the accuser of the Brethren, &c. and there they damnably frame their dogged and swinish imaginations. Sixthly, Some hear, and if they find any power in the Doctrine of the Preacher, they inquire whether he be not a Puritan; for they have heard so much evil of that Sect everywhere, that that one color may serve to make them cautelous, and better advised then to be much troubled with his Doctrine . Seventhly, Some will hear if he speak of this world : He is an excellent Preacher, that in their understanding gives them liberty, and sow pillows under their fleshly and worldly elbows. Eyghtly, Some hear fearfully, as loath to be drawn to the Sermon of any that rebukes sin, as the people of Israel were to come nere the Mount . Ninthly, (like the chief Priests and Pharisees) when they perceive that the Preacher rebukes their sins, seek to lay hands upon him , and as far as the fear of the people restraineth them not, they practice to remove him.

The ciuiller sorts of hearers are diversely sinful in their several humors: First, some hear but it is to be rid of their diseases, that is, to see whether by heering Sermons, and coming to Church, they can asswage the trouble of their minds, and dull the stinging cares of their hearts. Secondly, some are like the young man, for they go from the Sermon sorry that the word requireth such things as they are not willing to do . Thirdly, Some hear and say, God forbid : It is pity it should be so as the Preacher says. Fourthly, Some hear because a great report goeth of the Teacher . Fifthly, But above all others, they are straying hearers that are mentioned Mat. 22.22. they hear and admire, and yet leave and forsake for any reformation or practice of what they hear.

Under this rank I may refer the three sorts of hearers, Matth. 13. The first sort suffer the Devil presently to take away the Word. The second sort choke it with cares and lusts. The third forsakes the profession, and hearing, and liking of it, in the time of temptation or persecution. Thus of their sorts.

The state of men transgressing against the Word, by refusing to hear it aright, is exceeding fearful; if they could see their misery they would do as the Prophets require, they would cut their hair and cast it away, under the sense of the horror of God's indignation . The dust of the feet of God's messengers will rise in judgment against such hearers . It shall be easier for Nineveh, and Tyrus, and Sidon, and Sodom, and Gomorrah, then for such hearers . Yea, all their suites for mercy are abomination in God's sight . A heavy ear is noted for a singular judgment, Matth. 13.13.14. &c. Esa. 30.8.9. Yea, because men will not hear the Word they must hear the rod, Mich. 6.9. and their ears (if they belong to God) must be forced open by corrections, Job 3.3. To conclude, if all this cannot affect men, then I say, as the Lord said to the Prophet of such persons, He that leaveth off to hear, let him leave off, Ezek. 3. vlt. Thus of the first part of the description (viz.) the ordinance, in which it is most effectual, (viz.) Hearing.

The second part is the property of the Word, which is most eminent in the working of it, (viz.) Truth.

Word of Truth. ] He meaneth not the personal Word, which is Christ▪ but the enunciatiue Word, made known either singularly by Revelation, Oracles, Visions, Dreams, or commonly by tradition of Doctrine, from hand to hand for 2000. years; or by a more excellent manner, afterwards by Scripture: the Word of holy Scripture is here meant.

There are many properties of the Word of God, wherein it doth excel. First, it is divine. The testimony of God's mouth. Wonderful, 1 Thes. 2.13. Psal. 119.18.88.129. Secondly, It is eternal and incorruptible, a living Word, or the Word of Life, Psal. 119.89.144.152. Phil. 2.16. 1 Pet. 1.22. Thirdly, It is swift, Psal. 147.15.18. Fourthly, It is powerful and terrible, Hebr. 4.12. The sword of the Spirit, Hos. 6.5. Esa. 11.2. Hebr. 4.12. Ephes. 6. Fifthly, It is nourishing and healing, it hath a property to nourish and heal. Psal. 107.20. Sixthly, It sanctifieth both our persons and the use of the creatures. Seventhly, It is comfortable, joyful, sweet, Psal. 119.14.111.143. 162. Eighthly, It is apt for generation, it hath a quickening power, Psal. 119. 25.28. 1 Pet. 1.22. Ninthly, It is preservative both from sin, Psal. 119.11. and from shame, Psal. 119.22. So will not gold and silver. Tenthly, it is wise and exceeding large, Psal. 119.96.98.99.100.104. Eleauenthly, It is light, and pure, and just, Psal. 119.105.130.140.128.138. But here the Word is commended for the Truth of it, and that as a most eminent property in men's conversions.

Truth is taken diversely: for a virtue in speech, in the second Table: for Truth of Doctrine, John 5.33. for the substance of a type, John 1.17. for uprightness and sincerity, John 3.21. for the true form of a thing, Rom. 1.28.

Here the word of God is said to be the word of Truth, in regard of the use of the word in the conversion of a sinner; and that, first, as it is apprehended to be in itself: secondly, as it is by effect in the hearer. For the first, before a man can have experience of the power of the Word in the gathering of his soul, he must know it to be a word of Truth four ways.

First, that it is the very word of God, and therefore true: considering the admirable antiquity of the Story before all other Histories: the dreadful miracles by which it was confirmed: the certain event of the vaticinies or prophesies, the immutable and every way sufficient frame of piety, righteousness and divine worship, contained in it: the durableness of the wisdom thereof, which no punishments could ever extort out of the hearts of the professors thereof: and lastly, the dreadful judgments upon the enemies of it.

Secondly, that it is true, whatsoever Doctrine it revealeth, though it make never so much against our profits, or pleasures, or lusts: till a man be brought to this, the Word never worketh soundly.

Thirdly, that there is an especial glory of Truth in the promises, both in the promise it self and the condition.

Fourthly, that we acknowledge Truth in the performance of what God hath promised, and so give glory to his faithfulness: and thus of the word as it is apprehended in it self.

In the second place the word is the Word of Truth by effect, because it worketh truth in us, and imprinteth it self in us, and fits us for godliness, Tit. 1.2. and thus it worketh Truth in us six ways.

First, In that it worketh knowledge, and so Truth in the understanding. Secondly, In that it worketh in the Truth of worship, John 14.23.24. Thirdly, In that it worketh in us plainness and uprightness, in the exercise of Grace and Holiness, and so it is opposed to hypocrisy, Ephes. 4.24. Fourthly, In that it worketh Truth of Constancy, that is, an everlasting resolution to hear and keep the Word of Truth, John 8.37. 1 John 4.6. Fifthly, In that it begets in us the sincerity and Truth that becomes our callings and behavior in the world; as, we are free from lying, calumnies, perfidiousnes, slandering, boasting, flattery, &c. 1 Cor. 5.8. Sixthly, In that it makes all our conversation virtuous, & so guides us to do the truth; John. 3.22. I am. 3.17.

Use is both for Instruction, and for Reproof.

For Instruction, therefore we should labor that the Word may be a Word of Truth to us, and to this end; First, we should pray God to give us the spirit of Truth, John. 16 13. Secondly, we must repent, that we may come to the knowledge of the Truth, 2 Tim. 2.25. Thirdly, we may not test in the form of Truth, Rom. 2.20. John 3.22.

For Reproof of four sorts of men. First, such as will not receive the love of the Truth: With these gain is godliness, 1 Tim. 6.5. 2 Thes. 2.10.12. Secondly, such as strangle the light of the Truth either of Nature, conscience, or the Word; and with-hold it in unrighteousness, that strive against the light of the truth in their hearts, that they might sin the more freely, Rom. 1.18. Thirdly, such as will not obey the Truth, which yet they admire, commend, affect, &c. Gal. 3.1. & 5.7. Fourthly, such as by their wicked lives cause the way of Truth to be blasphemed, which Truth they both hear, and profess to obey. Thus of the second part of the description.

Thirdly, the word of God is described by the kind of word, viz. the Gospel.

Which is the Gospel ] By the Gospel is meant the Doctrine of the reconciliation of Man with his God after the fall. Concerning the Gospel, we may in the general here observe; That of all other Doctrines, the Doctrine of a man's Reconciliation with God, is especially to be urged and explained by the Preacher, and to be most minded and inquired into by the hearer. The knowledge and experience of this point acquaints a man with the saving power of God: never do men indeed see the beauty of the feet of God's servants, till they have traveled about the obtaining of their peace with God. If Ministers would bend the very force of their ministries, about the sound and daily enforcing of the Doctrine of man's particular assurance of his peace and reconciliation, it would produce, by God's blessing, singular fruit. This Doctrine would judge the very secrets of men, and give them a glimpse of their last doom. It is a most prevailing Doctrine, and therefore extremely envied in the world. The high Priests and Scribes with the Elders of the people many times show they cannot abide it, Luke 20.1. Hence it is that life is not dear unto God's faithful servants, so they may in the comfort thereof fulfill their course and ministration, received of the Lord Jesus, in testifying the Gospel of the grace of God . Of all other Doctrines the Devil labors to keep the world ignorant of the necessity and power of this : but woe is to those Preachers that teach it not ; and horrible woeful shall the estate of those people appear to be at the last day that obey it not ▪ And therefore we should strive to keep afoot the sparkles of light in this point, and whatsoever we loose in hearing, this Doctrine should never run out.

In particular, concerning the Gospel, I inquire into three things. First, wherein this Doctrine lieth. Secondly, who receive this Doctrine of the Gospel. Thirdly, what are the effects of it.

For the first; the Gospel, or the Doctrine of it, lieth in two things.

First, in our true repentance for our sins, and secondly in the infallible assurance of faith in God's favor, in Christ, forgiving us our sins, Mat. 3.2. Mark. 1.15. and this duly weighed, First, reproves those that dream of salvation, and the benefits of the Gospel without mortification: and secondly, it should teach us to nourish faith by all means, by nourishing of desires; by removing of lets; praying for it; waiting upon hearing; beholding the faith of God's children, and delivering up our souls to some able and wise Pastor.

The second Question is, Who receive the Gospel. Answ. We must consider, First, who may receive it: and that is answered Mark 16.15. every Creature, that is, any Man or Woman, of what Nation, Language, Profession, Calling, State, and Condition soever: and secondly, we must consider, who do receive it; and this may be answered generally, or more specially; generally, none receive the Gospel but they find in it the very power of GOD to salvation . None but such as are begotten again by it to God . If there be no change in thy life, thou hast yet no part in the Gospel: without conversion, no glad tidings. In special, the persons that receive this treasure, are signed out by diverse properties in Scripture: they are poor in spirit : they find such need of it, that heaven suffers violence, and they press to it , & they so highly esteem the comforts of it that they can be content to lose liberty, friends, means, and life too, for Christ's sake and the Gospel , and it works so forcibly upon men's souls, that they consecrate themselves to God, to sincerity and godliness , and learn consionably to practice the service of God in their spirit, minding the reformation of their thoughts and affections within, as well as of their words and actions without .

And thirdly, for the effects of it; great are the praises of the power of it; it begets men to God: it is the power of God to salvation: it judgeth the secrets of men. Of these before. It brings abundance of blessings▪ Rom. 15.19. it makes men heirs and coheirs with Christ: it is a witness to all Nations, Matth. 24.14. And lastly, life and immortality is brought to light by it, 2 Tim. 1.10.

The consideration hereof should much encourage Ministers to press this Doctrine, and never cease to preach it in the Temple, and from house to house, and make use of all opportunities when a door is opened unto them; either in respect of power in their own hearts, or in respect of tenderness and affection, and desire in the people . God's people also should so labor for the assurance of God's favor, and peace in Christ by the word, as they should store their hearts with provision of that kind, not only for their death-bed when they die, but renew the persuasion of it in their hearts daily, the better to fit them, even in their callings & special standings. This knowledge is not only a Crown and shield for their heads, but shoes also for their feet, against the filth of the times, & thorny cares of the world, and all the difficulties of a daily diligence in their standings .

Thus of the third part of the description. The fourth followeth.

The manner of providence in planting it amongst them, in these words.

And is come unto you. ] Where we may observe, that if the means of happiness find not us out to work upon us, we would never look after it: if God were not more careful to send it, then we to seek it, it would never be had. We see this by common experience, that whole multitudes of people live without any sense of the want of the Word, and did not God by some great providence send it them, and persuade them to the use of it; it would never be had: and this comes to pass because men are dead in sin, and sick of a lethurgie in the very use of the light of Nature, in matters of godliness; and besides, there is an incredible inclination in our Natures to seek for contentment in things below, and to be pleased with any condition, rather then soundly to digest a sense of the necessity of using the means for happiness in better things. And lastly, this neglect of seeking the Word, comes from errors about men's estate, while they think that they may be in God's favor, and like enough to be saved, without any such ado.

Thus of the fourth part.

The fifth thing in the description is, the subject persons to whom the Gospel came, (viz.) the Colossians, and all the World.

Unto you, as it is even unto all the World. ] Hence we may note, First, the [unspec 1] Truth of God in his promises: he promised flourishing Churches of the Gentiles; and loe, it is effected: the Word is gone out into all the World. Secondly, That the true trial of all Doctrine is by inquiring, whether it be [unspec 2] agreeable to that Doctrine wherein the world was overcome to GOD. Though an Angel from Heaven should preach otherwise, yet his Doctrine were to be detested as accursed . And therefore we may justly complain of the Papists, and all popish men that chain men down to a necessity of looking upon the hundreds of years near unto us, and will not bear it that men should seek ground for their Conscience, by over looking all the hundreds of years since Christ, and minding only conformity to the Doctrine that first founded the Churches of the Gentiles; all Doctrines since then, though in the purest times, are to be received no further then they agree with the Doctrine of Christ and his Apostles.

Thirdly, that men are bound to seek the word wheresoever it may be heard: for if this had not been so, how could all the World receive the light of the Gospel? and further, we may see that the want of Teachers was no warrant to commit the Churches to the care of such as could not teach; a necessity lieth in the people to seek the word where it may be had. And therefore those Church-governors sin grievously, that in this light, create so many insufficient men, and set them over the flocks of CHRIST. For if want of able men had been a reason, the Apostles should have seen into this necessity, to ease the labor and care of the Churches, but it is a more grievous sin to admit, ordain, and place them, and yet see many worthy and able men wholly want places.

Fourthly, we might here note the vanity of their argument that would prove universal grace, because Christ died for all men; for in this place here is not only the world, but all the world; and yet here cannot in any reasonable sense be meant all the singular men and women in the world; for there were many thousands of particular persons, to whom the Gospel came not, and therefore by all the world (as here, so in that question) may be understood all the Elect world: or if the world universally, then it is true in respect of offer, or not excepting out of any of any Nation; or by all the world is meant men of all sorts and conditions in the world.

Fifthly, We might here note the incredible power and swiftness of the Gospel, that could overcome, and that in so short a time; and the rather if that we consider that the Magistrates generally drew the sword against it, and there were not wanting Ministers to oppugn it, even false teachers of all sorts: and besides, the people had been so long time settled in their false Religion,: and lastly, if we look upon the meanness or the fewness of those that were God's Ambassadors to the Gentiles.

Thus of the fifth part of the description.

The last thing by which the word of GOD is described, is the efficacy of it, and here the Apostle showeth: first, what it doth, It bringeth fruit : and, It increaseth. ] for so it is added in some Copies: secondly, upon whom, as even in you. ] thirdly, when it began to be so, viz. from the day that you heard, &c. fourthly, what made it work so, viz. the hearing and true knowledge of the grace of God. And is fruitful. ] Concerning fruitfulness required as an effect of the word, I consider four things. First, the Reasons to move us to fruitfulness. Secondly, the sort of Fruits we should bear. Thirdly, the means to make us fruitful. Lastly, the Uses.

For the first, there are many things might move us to make conscience of glorifying God in our places, by bearing the fruit of the Gospel, even expressing the power of it in our lives.

First, it is a special glory to GOD, and to our Adoption and calling . Secondly, it is a testimony that we are in deed Christ's Disciples . Thirdly, the practicing of those things which are within the compass of God's promises (such as are all the fruits of righteousness) is the very ground-work of true prosperity . Fourthly, To this end did God by election before time, and special vocation in the Gospel, choose us, and call and single us out of the world . Fifthly, It procures unto us an unstained and in offensive glory, even until the day of Christ . Sixthly, If a man endeavor to bring forth fruit, and to walk as becomes the Gospel, he is sure to speed when he hath any suite to God . Seventhly, against such there is no law . Eyghtly, it shall be to us according to our fruit . Ninthly, The fruits of righteousness are better treasures for a Christian, then all riches . Tenthly, If we be not fruitful we shall be cut off from CHRIST, and utterly forever remain frustrate of all his merits and virtue .

Now for the second; the fruits that we should bear, are such as these. The forsaking of our particular beloved reigning sins ( this is all fruit .) The exercise of the true love and fear of God in a conscionable, both worship of God, and practice of Life: the fruits of zeal for God's glory, humility, patience, and the exercise of the duties of Mortification; as Prayer, Sorrow, Fasting, and the rest; Fidelitie in the diligent discharge of the duties required of us in our Families and Calling; Sobriety in the use of God's Creatures, Contentation, Just-dealing, and to be rightly ordered in matters of Report: Finally, works of Mercy, and all duties of Love.

Thirdly, that we may be more fruitful; first, we must labor for greater tenderness in our hearts, and plow our ground deep with long furrows of Mortification : the seed will not grow if it fall upon the trampled and smooth heart of man : the stones must be taken from the roots : secondly, we must learn to make God our trust, and God's promise our treasure, else in many parts of Christian fruitfulness, worldliness will teach us to deny to obey : thirdly, we may not neglect to send forth the leaves of profession; for as these leaves are of medicinal use , so they are good inducements to force a necessity of more fruit; if no profession, there will be little fruit. Fourthly, we should labor to be abundant in storing up of saving knowledge; for the wisdom that is from above, is full of good fruit . Fifthly, we should seek the prayers of God's Ministers for us, and subject our selves to be directed by their care and pains : though the ungrateful world contemns God's Messengers, and Vine dressers, yet the truth is, that if many times they did not rise up in the gap, woe would be unto men for their barrainnes. Sixthly, we should make use of our crosses, and learn humility and acknowledgement of our sins by them, breaking our hearts in God's sight, and beseeching him for the compassions of a Father, to be shown to us, that so we might after much exercise under our crosses, bring forth the quiet fruit of righteousness . Seventhly, we should importune the Lord for our sakes to visit the great Leviathan, the Devil, and to receive us under his protection to watch us, and daily to water us .

Lastly, in the first Psalm are diverse rules; first, we must not sit with wicked men: secondly, we must privately and constantly exercise our selves in the Word of God: thirdly, we must seat our selves under the powerful ministry of the word, near the Rivers of these waters of life: and lastly, we must take heed of procrastination, delay no time, but with great heedfulness respect the season, or due time of fruit: all the year is not Seeds-time or Harvest.

The Use is for bitter reproof of the barrainesse and perverseness of our hearts. Some men are so ignorant that they know not that they owe any thing of necessity unto Religion. Some bear fruit, and more then enough of it, but it is only to the flesh . Some hear the Preacher with Herod, gladly, but they mend but what they list. Some rest in the means of fruitfulness. It is enough with them, for their praise, that they have the means and frequent it. Some will bear fruit, but they choose which fruit; for some will do somewhat in civil righteousness in their dealing with men, but are little or nothing in sincere piety to God. Others bear fair Leaues of profession in the first Table, but in the second Table bear such wild fruit, as it is a shame to behold it in this light; and a sorrow it ought to be to them to hear God, with disdain, expostulate about it. Some are good abroad, but naught at home: but at the hands of all these will the Lord of the Vineyard require fruit, and judge them according to their works.

And increaseth. ] This also is added in some Copies▪ Here I observe two things. First, In what it increaseth. Secondly, By what means. For the first, the word increaseth five ways.

First, in the number of hearers, so Act. 9.31. Secondly, in the power of working, the efficacy of it is, and is felt of godly minds, more and more. Thirdly, In the fairenes of the leaves of profession. It is noted of a good tree that his leaves shall not fail; and it is certain that the word maketh the glory of profession both more and more inoffensiue. Fourthly, In the goodness of fruit, it causeth men to bring forth more and better fruit at the last then at the first: yea, Christians refreshed with the daily comfors of God's word, bring forth new fruit every month . Fifthly, in the height of growth God's Children are made every day more heavenly-minded then other.

Secondly, that the word of God may increase by making us to increase in fruitfulness, we must do five things. First, we must labor to continue near the waters of the Sanctuary . We should never, but in case of necessity, withdraw our hearts from the directions and comforts of a daily and settled effectual Ministry. Secondly, we must take root downward, and then the world will be filled with fruit . The Tree groweth two ways, upward in branches, and downward by rooting it self more and more in the earth: so ought a Christian to grow upward in the external fruits of holy life, and down-wards in the roots of faith, hope and other holy graces,; and it is certain, if men be careful to fasten their roots more and more, there will be a happy increase in the outward life of man. Thirdly, we must arm our selves against the heat of tribulations, or persecutions, as against the means of fa • ling . Fourthly, we must abide in Christ , laboring to nourish the sense of his presence, and the contentment arising from the Communion with his members &c. Lastly, we must be much in the exercises of Mortification, every branch that beareth fruit the Husbandman purgeth, that it may bear more fruit .

Before I pass from these words, it is to be observed, that he saith not they were fruitful, or increased: but the word is fruitful, &c. To note that when men have given their names to the Gospel, that which befalleth them is said to befall the Gospel: partly, because what good men do they do it by direction from the Word, and assistance of the spirit of Christ: and partly because the world attributes what is done by professors of the word, to the word they hear: if their lives be full of good fruits, the word of God is glorified, but if they be any way vicious, the word is blasphemed . Then they say, this is their preaching, this comes of gadding to Sermons, and tossing of their Bibles, &c. The use is both for Instruction and Comfort. For Instruction, therefore God's Children should work out their salvation with fear and trembling, and labor to be filled with the fruits of righteousness, living inoffensiuely, and holding forth the word of life in all holy conversation, shining as lights in the midst of a froward and crooked Nation . For Comfort also, because the Lord is pleased to communicate the honor of his word to his people, so as where the word is in credit, they shall be in credit, and if they be despised, they are not despised alone, but the Word is despised with them.

Thus of the first thing in the efficacy of the Word, viz. what it doth. The second thing is upon whom it worketh, or the subject-persons.

As it is also in you.] Doct. It helps not us that others (though many) be wrought upon by the word, gathered, made fruitful, and increased: unless we be sure of the efficacy of it in our selves. It had been a small comfort to the Colossians to know that the word was fruitful all over the World, if it had no power amongst them. There is a windy vanity prevails in the heads of many hearers, they think they do worthily when they commend the Sermon, praise the Preacher, tell of the working of the word in such and such, though they perceive not that unto them it is but a dead letter. Many are full-mouthed, but have empty hearts and hands: but it should be our discretion to labor the cure of this looseness and wandering of heart, and not to suffer our souls to be led aside from considering our own way by any such smooth wiles of Satan. Thus of the persons; the time followeth.

From the day. ] Here I observe three things.

First, that there is a season for men to be fruitful in, we are naturally dry trees, or no trees. We are but dead stocks: neither if we should stand in God's Orchard to all eternity, would we of our selves bear the fruits of the GOSPEL, or exercise our selves in those fair fruits that are unto eternal life: if before this day the City of Colossae had been searched with lights, there would have been found no true fruits of Grace or Righteousness amongst them: our season to bear fruit is then when God calls for it. At some time of our life, God (giving us the means) doth set before us the way of Life and death, affects us inwardly with sense of our misery, or the glory of conversion, or the necessity of our repentance. Now when the Axe of God's Word is laid thus near to the root of the Tree, it is then time to bear fruit, or else we are in danger. The consideration hereof, as it shows that the works of civil honest men are but shadows or blasted fruit: so it should enforce upon us a fear of standing out the day of our visitation. Consider with thyself, God calls now for repentance, and the duties of new obedience. If now thou answer God's call, and pray God to make thee such as he requires thee to be, thou mayest find favor in his eyes; for God is near them that calls upon him if they seek him in due time, while he may be found: but if thou delay; consider first, that thy heart of it self without dressing, will never be fruitful: secondly, that thou art not sure of the means hereafter: thirdly, if thou werest sure, yet who can prescribe unto the most high? He hath called, and thou hast not answered; therefore fear his Justice, thou mayest call and he will not answer.

Secondly, that it is exceeding praise-worthy, and a singular mercy of God; if the word of God work speedily upon us; if we yield and stoop with the first; if it make us fruitful from the first day. This lively working of the word, first is a seal to the word it self; for hereby it is out of all doubt, that it is the true word of God, and this effectual work of Grace upon our consciences, doth fence us against a thousand objections about the Word: secondly, it is the Ministers seal; as soon as he seeth this power of Doctrine; he hath his seal from God: the fruitfulness of the people, is the Preachers testimonial : thirdly, so soon as we find the Word to be a favor of life unto us, it becomes a seal to our own Adoption to life; and therefore we should again, every man, be admonished, to take heed of delaying the time; for not only we want the testimony of our own happiness, while we live without subjecting our souls to the power of the word, but exceedingly provoke God against us: we should consider that the holy Ghost saith peremptorily, Now is the Axe laid to the root of the Tree, and every Tree that bringeth not forth fruit is cut down and cast into the fire. Note that he requireth present fruit, or threateneth present execution . Neither may we harden our own hearts with presumption, because we see not present execution upon this rebellion of man against God, and the offer of his grace; for we must know that men are cut off by more ways then one. Some are cut off by death, as an open revenge of the secret rebellion of the heart, not opening when the spirit of grace knocketh. Some are cut off by spiritual famine; God removing the means from them, or suffering them to be their own executioners, by withdrawing themselves from the means. Some men are cut off by God's fearful Judgment, being cast into a reprobate sense. Some are cut off by Church censures, God ratifying in Heaven, what is done in Earth by the Church.

Thirdly, hence we learn, that if we would be truly fruitful, we must be constantly so; not loose a leaf, much less give over bearing fruit . Sodaine flashes will not serve turn: the Lord knows not how to entreat them, whose goodness is but like the morning dew , either (from the day) constantly, or not (upon the day) truly. Thus of the Time.

Fourthly, this efficacy is limited; First, by the kind of Doctrine which especially makes men fruitful, viz. the Doctrine of the grace of God: secondly, by the application of it, both by Hearing and Knowledge, and both are limited, in that they are required to be in the truth.

That ye heard and knew the grace of God in truth. ] In the opening of these words I consider, first, the words apart: secondly, the Doctrines out of the whole. For the first: here are three things to be considered: 1. what grace of God the Gospel propounds to men: 2. what we must do that we may have the comfort of this, that we do truly hear: 3. what it is to know truly.

For the first, the Gospel requires of men a deep sense of the singular Grace or free Mercy of God towards men, and that principally in five things: first, in giving Christ to mankind fallen; and finding out so happy a means of our deliverance: secondly, in accepting of the mediation of Christ in particular for the believer, in the age that he liveth in: thirdly, in forgiving sins past, through his patience: fourthly, in blessing the means, for man's sanctification: and lastly, in allowing unto men their lot in the inheritance of the Saints in heaven.

Secondly, that we may have the comfort of this, that we do truly hear the word, seven things are to be done: first, we must deny our own carnal reason, wit, parts, and outward praises, and become fools that we may be wise : secondly, we must fear God, and set our souls in God's presence : thirdly, we must come with a purpose and willingness to be reformed by it : fourthly, we must labor for a meek and humble spirit, mourning over Pride, Malice and Passion : fifthly, we must hear all , both at all times, that is constantly; and all doctrines that concern the grace of God: sixthly, we must hear with faith and assurance : lastly, we should especially in hearing, wait for a blessing from God, in the particular knowledge of God's grace to us, else all hearing is to little purpose.

Thirdly, men may be said to know, and yet not truly: first, when they know false things, as in the Church of Rome, to know the doctrine of Purgatory, Intercession of Saints, Image-worship, the Supremacy of the Pope: or in Germany, to know the Vbiquitie of Christ's human nature, universal grace, falling from grace; or that the Sacraments confer to all, the graces they signify, and such like. Secondly, when men have the form of words, and understand not the meaning. Thirdly, when the notions of the truth are entertained in the mind, and not let down into the affections; when men have knowledge in their heads and no affections in their hearts: the Law should be written in their hearts. Fourthly, when men know things by opinion, not by faith, as the most men know the greatest part of Religion. Fifthly, when our knowledge is not experimental in practice. Sixthly, when men know other things, but not the grace of God to themselves.

Thus of the words apart. The Doctrines follow.

First, men may hear and yet not know. Knowledge is not attained by all that hear: and this comes to pass either as a curse for men's home-sins unrepented: where Manners will not be informed, there Faith cannot: or by reason of pride and conceit of our own wits, and that we need not be informed: Thus the Pharisees are blind though they hear Christ himself: or it comes to pass by reason of men's faultiness in hearing, they hear carlesly, or without application, or with prejudice, or not at all: or else it is because men smother their doubts, and seek not resolution in private by conference, or seeking the Law at the Priests mouth: and in many, fruitless hearing is caused by want of catechizing, when people are not fitted for preaching by information in the principles before.

Secondly, the hearing and true knowledge of God's grace to a man in particular, doth make fruitful: the salutiferans appearance of God's grace in a man's heart, works in a man a desire and endeavor to show all good faithfulness that may adorn that doctrine, by which he comes to know God to be his Savior. It teacheth men to deny ungodliness and worldly lusts, and to live godly, righteously, and soberly: it purgeth upon iniquity, and inflames the zeal of good works . When God's Children have the tidings of grace given unto them, it kindles in them a singular encouragement to go about God's work, and to hold out to lay the very last stone with joy .

Thirdly, as other Doctrines, so especially the doctrine of our reconciliation with God, or of our particular assurance of God's grace to us is exceeding hard, and men are strangely turned off from the right knowledge of it. This comes to pass (where it is effectually preached) because it is hindered by common hope, and by a resolution in many to part with no sin for the attaining of it; and by a natural darkness in the understanding of man in matters of the Kingdom of Christ, and by the special malice of the Devil, and by pride in other knowledges. And lastly, by an incredible auersnesse in our natures, that will not be brought to set time apart to mind this point seriously, and to apply our selves unto the means that might further us thereunto. Whereas if men were assured of God's favor, and possessed of saving grace, the profit of the knowledge of it, would appear to be exceeding great: though the heart of man be exceeding dull, yet it could not but marvelously refresh us to think of the pardon of all our sins; yea, if we were sure of this point, and had traveled soundly about the experience of God's grace to us in particular, it would forever settle us in the plerophorie of our religion. A man needs never care for disputes and the thousands of Volumes, about which should be the true Church or true Religion? for if a man by sound reasons from the word and Spirit of God, had gotten the assurance of God's love, he would become as Mount Sio • , that could not be moved. This also would make a man able to contemn all earthly mutations, and live in firmenes of heart, in some measure, out of the fear of any afflictions, or of death it self: and besides, it would preserve us from the poison and infection of earthly pleasures, and vain delights and profits. And to conclude, it is to enjoy a kind of heaven upon earth, as being an entrance into the first degree of eternal life.

When men get from under the Law to live under Grace, it works not only a dissolution of the dominion of sin, but a consecration of the members for the service of righteousness : of the fullness of Christ do all the faithful receive even grace for grace ; the truth of Sanctification and new Obedience, together with the perfection of Redemption and Justification. To conclude, every faithful man may say as the Apostle said, By the grace of God I am that I am .

The use is first for instruction, even to labor so much the more earnestly for the certainty of assurance of God's grace and free favor to us in particular, because it will make us abundant in the work of the Lord, and enrich us with those things that may further our reckoning against the last day. But that we may speed in suing for God's grace, and waiting for the tidings of his special love, we must labor to be good men, and show it by this, that we be men of holy imaginations . Our understandings will never be capable of this knowledge till the evils of the thoughts be in some measure purged out and subdued. Besides, we must take heed of scorning and contemning the means of grace , and labor for a hatred of every sin; for till then we never get any sound experience of God's favor. So long as a man makes a mock of any sin, and securely against the light will commit it, so long he remains under the power of folly and unregeneration : but especially we must labor to get and grow in humility; for God bestows his graces on the humble . And if God ever comfort us with his grace, let us so learn to make it our portion, and to trust perfectly upon it : as not to receive it in vain , but obey all the counsel of God and his Ministers that beseech us to express the power of it in our lives.

Secondly, the doctrine of the power of God's grace doth bitterly reprove four sorts of men: First, such as neglect God's grace, and seek not any particular evidence for it. Secondly, such as fall away from the grace of God, and give over the use of the means of grace ; which apostasy many times befalls such men as will not wash off the pollution, nor by mortification stay the springing up of some bitter root or other within their hearts: such Apostates, when they were at the best, had in their hearts some imperious lusts and passions or other, that they made not conscience of to subdue . Thirdly, such as turn the grace of God into wantonness: men that before they have any reason of comfort, upon the bare hearing of the promises of the Gospel, take liberty to live licentiously, and follow their sins with presumptuous abuse of God's mercy. These are ungodly men, ordained before to condemnation . Lastly, such as cannot abide the doctrine of God's grace, but despise and hate the very Spirit of Grace, how sore shall their punishment be ?

Thus far of the Thanksgiving for the principal means of Grace. The Instrumental follows.

Verse 7.

As ye also learned of Epaphras our fellow-servant, who is for you a faithful Minister of God.

Verse 8.

Who hath also declared unto us your love, which you have in the spirit.

HEe hath given thanks for the Ministry: now he gives thanks for the Minister: who is here described by his name (Epaphras) by the adjunct Love of others to him (beloved) and by his Office (a Servant,) by his willingness to join with others 〈 in non-Latin alphabet 〉 , a fellow-servant ) by his faithfulness in the execution of his Office (which is for you a faithful Minister of Christ:) lastly, by his love to his people, which he shows by the good report he thankfully gives of them. Vers. 8.

From the general consideration of all the words I observe:

First, it much matters to the efficacy of the doctrine what the Ministers be: he that would profit his hearers must be: First, able to teach. Secondly, he should be beloved, not a man against whom the hearts of the people had conceived incurable prejudice, or such a one as was scandalous. Thirdly, he had need to be a fellow-servant, one that will draw with others. Fourthly, he must consecrate his service to God and the Church. Fifthly, he must be faithful. And lastly, one that will love his people.

Secondly, Ministers of greater gifts, or places, or learning, may here learn how to carry themselves towards their fellow-Ministers: Paul commends Epaphras, confirms and countenances his doctrine, and gives him the right hand of fellowship. Which example much condemns the haughty pride and arrogancy of many great Clergy-men, in whose eyes their brethren are despised; sometime swelling against them with envy, sometimes openly pursuing them with censures, especially if God bless their labors with any good success; easily setting out with the foremost to detract from their just praises for gifts, sincerity, or pains: woe and a fall will be to the great pride of Clergy-men.

Thirdly, the Apostle strives to win a greater estimation to the Minister that so he might the better fasten their respects to his Ministry, to note that where the Messenger is not in credit, the Message is easily neglected or contemned. And therefore as men would desire good success in the Ministry of the Word, they should labor to get and retain an honorable opinion of the Ministers. And to this end consider that they are called God's Coadiutors , Ministers of the Spirit , God's Stewards , Candlesticks , the mouth of Christ , Stars, Angels ; and many other titles of dignity.

From these words (as ye also have learned of Epaphras,) I observe: First that if men would be effectually wrought upon by the word, they must plant themselves under some settled Ministry: they that hear now one, and then another, at one end of the quarter hear a sermon of this man, and at the other end of that man, have their knowledge much like their pains.

Secondly, he is a true member of the Church that can show sound grace and knowledge learned of the Teachers of the Church. It is neither the account of the world, nor profession of true Religion, nor coming to Church, demonstrates necessarily a true member of the Church, but the effectual subjection of the soul to be formed and wrought upon by the Ministry of the Word.

Thirdly, it is an ordinary infirmity in the better sort of hearers that in many points they receive Doctrine upon the credit of the teachers, yielding no other reason, but Epaphras taught so; which should awaken affection and conscience in Ministers, out of the fear of God, and sound and infallible knowledge and premeditation to deliver what they do deliver, and to utter nothing for certain but the word of God.

From these words ( the beloved, our fellow-servant, ) I observe, first, that common affliction for the cause of God, works in men tenderness of love. The Prison makes a great Apostle embrace with singular love a poor and mean Minister; the smell of the prison, and sight of the stake, (if such times should ever come again) would frame a better amity amongst our Churchmen; ambitious men might then lay down their personal and guileful eagerness of hast and hate; and humerous men would then be ashamed to devise how to enlarge the dissention, by coining new exceptions, and urging of peremptory new scruples: mode stand humble men on both sides that have sought the peace of Zion, would then have double honor.

Secondly, that he that is faithful is beloved; beloved I say of God and God's household. It is an ill sign in a Minister that he is not sound, when he finds no tokens of God's love in his heart, nor signs of respect with God's Servants in this life.

Thirdly, that to be God's Servant is an high dignity: it is here the special glory of an Apostle, and was acknowledged and proclaimed to be the best part of a Kings title, Psal. 36. the title of it. Which may serve for comfort to poor Christians: they can get no Wealth, offices, nor Honors in the world; but here is their joy, they may get to be God's servants, which is better and more worth than all Honor, Besides, it condemns the aspiring of the Clergy: yet when they have done all they can to make themselves great men, he is a better man in God's books, that by faithful service can win souls to God, then he that by his money or pains can only purchase many livings and great dignities to himself.

Which is for you a faithful Minister, or Deacon. ] Concerning the word 〈 in non-Latin alphabet 〉 , rendered Minister, it is expressly a Deacon: and it is a title of Office, Service, or Administration, given sometimes to Christ, he is called, The Deacon of Circumcision ; sometimes to Magistrates ; yea, sometimes to Women ; sometimes to a special calling or sort of Church-officers ; sometimes, to the Ministers of the Gospel both ordinary and extraordinary: so Timothy is a Deacon, 1 Tim. 4.6. so Judas, Acts 1.17.15. But the Doctrine I observe is:

That every faithful Minister is Christ's Deacon: and this may comfort painful Ministers; for to be Christ's Deacon is no base office; or to be called so, a title of disgrace: for it is a title given to Christ, and the greatest Magistrates. And concerning them is that promise that he that receiveth one of them in Christ's name, shall not be without his reward . Besides, Christ saith of them, that where he is, there shall his Deacon or Servant be, and his father will honor him, though the world do not . Further, it may refresh them that they are said to be Deacons, not of the Letter, but of the Spirit, 2 Cor. 3.6.7.8. Lastly, we may see what power these Deacons have, Mat. 22. They call, they persuade, they are heard of the great King, if they complain and inform; and they bind men hand and foot and cast them into utter darkness. Only, if Ministers would have the privileges of Christ's Deacons, they must put on and practice their properties. First, they must become as little Children: for humbleness of mind and confidence in God's fatherly care and providence, and for freedom from malice . Secondly, they must follow their Master Christ, in doctrine, in life, and in sufferings . Thirdly, seeing they have this Deaconship, as they have received mercy, they should not faint, but cast from them the cloaks of shame, and not walk in craftiness, nor handle the word of God deceitfully; but in declaration of the truth should approve themselves to every man's conscience in the sight of God . So as for the daily expressing of their doctrine upon the hearts and lives of the people, their people might be their Epistle .

Thus of the 7. Verse. Out of the 8. Verse I observe diverse things.

First, from the word [ declared, ] as it is here used and applied to reports, I note, that those things are to be reported and spoken, that may give light to the hearers. A good man's report tends to clear things in the minds of them that hear him: there should be light and a Lantherne in our words . To this end we should use wisdom, and truth, and meekness, when we speak: Wisdom, by preparing our selves to speak: Truth, to report things as they are: and Meekness, to avoid passion; for anger is a great darkener. We should also take heed of diverse sins in both Tables, that greatly corrupt the hearers, not only in the general, but in this, that they greatly darken and make muddy the understanding of man. As in the first Table, discourses or disputes of Atheism against the Word, Religion, or Ordinances of God; Apologies for Idolaters or Idolatrous Religion, in whole or in part; the very naming of vices or Idols without disgracing or hating of them; Impatiencie or murmuring against God, and such like: And in the second Table, flattery, tale-bearing, false accusing, rash judgment, answering of matters before they be heard, are great darkeners of the understanding.

Secondly, in that Epaphras intending to complain of them for their corruptions in opinion and worship, doth here first declare their praises and graces of God's Spirit. It shows that it is a worthy grace to be apt to express others just praises, especially when we are to speak of their faults; for that will show that we are free from envy, ostentation or disdain, and that we seek not our own things, that we are not suspicious, nor think evil, nor rejoice in evil.

Love in the spirit. ] Love is either in God or in man: in God there is the personal love of Christ, the love of the Creature, the love of man, and the love of goodness or good men: In man there is both the love by which he loves God, and the love by which he loves man. I take it, here it is meant of whatsoever love the Spirit worketh in man. Of Love I have spoken at large before, here only I note briefly two things in general. First, the necessity of Love: secondly, the trial of it; both in the negative. For the first. If the true love of God, and God's children, be not in us, we have not faith , nor the Spirit of God; for Love is the fruit of the Spirit : nor the Seal of our Election : nor a pure heart or good conscience , nor strength to hold out against errors . And for trial: first, of our love to God. We must know, that he loves not God that will not come to Christ for life ; that keeps not his Commandments ; that is ashamed of the cross and profession of Christ ; that loves not the word, so as to hide (as precious treasure in his heart) the instructions and comforts of the Word ; that is not inflamed and inwardly constrained to an ardent desire of holy duties in that place God hath set him in ; that serves the lust or love of his profit, sports and carnal delights . And for trial of our love to men, he loves not his neighbor; first, that cannot do it in the Spirit, that is, in spiritual things, and from his heart, according to the direction and motions of God's Spirit: secondly, that doth or worketh evil to his neighbor : thirdly, that willfully will offend his brother in a thing indifferent : fourthly, that will not pray for his neighbor : fifthly, that is not prone to show mercy .

Quest. But how must I love my Neighbor. Ans. As Christ loved us; and that hath four things in it. For, Christ loved us first, and though we were his inferiors, and for our profit, and with an everlasting love: so should we, first, we must love with a preventing love; secondly, we must love, though they be meaner persons in place or gifts then we; thirdly, we must love them for their profit and good, not for our own; and lastly, we must love continually and fervently.

Verse 9.

For this cause, we also, since the day we heard of it, cease not to pray for you, and to desire that ye might be fulfilled with the knowledge of his will, in all wisdom and spiritual understanding.

Verse 10.

That ye might walk worthy of the Lord, in all pleasing, being fruitful in all good works, and increasing in the knowledge of God.

Verse 11.

Strengthened with all might, through his glorious power, unto all patience, and longsuffering with joyfulness.

THese words are the second part of the Preface, wherein he showeth that he prayed for them, which he both generally affirms, and specially declares.

The general Affirmation is in these words: For this cause, we also, since the day we heard of it, ceased not to pray for you.

The special Declaration is in the words that follow: And to desire that ye might be fulfilled with the knowledge of his will: and so forward to the end of the 11. Verse▪

In the affirmation are three things: first, an Intimation of a reason, (for this cause;) secondly, the Notation of time, (since the day we heard of it;) thirdly, the Matter affirmed, (we cease not to pray for you.)

In general we may plainly observe that the desires of our hearts, and endeavors of our lives ought not to be employed for our own good only, but for the good of others. We are neither borne nor borne again for our selves. Sanctified and holy men have been full of constant and ardent affections and desires after the good of God's Children: The manifestation of the spirit is given to every member to profit withal . Religious Love seeketh not his own things : we should not seek our own things, as many do, but that which is Jesus Christ's, viz. that which tends to his glory, and the profit of his members: yea, Christians should serve one another by love: he is not of God that hath not holy affections to promote so far as in him lieth, the good of God's Children . Herein are the Children of God, and the children of the Devil usually known: certainly that which any man is in Religion, he is relatiuely; if not fit to serve the body, then not fit to be of the body; he is not a Saint, that seeks not communion of Saints.

This may serve: First, to show the misery of such as have no inflamed desires after the good of God's Children. Secondly, it may give us occasion to examine our selves, what good the body of Christ reaps by us. If any Christian of less power, gifts and means in the world, ask; what good can I do to Christians? I answer, if thou canst do nothing else, thou canst pray to God for them, and desire their good, rejoice in their prosperity, and mourn for their miseries: neither let this be thought a mean and unprofitable service to the body; for we see here a great Apostle employing himself about such work: yea, thou dost benefit the body by keeping an holy order in thine own work, walking in offensively. If one stone fly out of the building it may breed great annoyance to the whole. Thirdly, this should teach us to avoid what lets our desires or abilities to serve the Brethren by love, and what may wrong the body: Take heed of worldliness, even these carking cares, or plodding thoughts, about earthly things: use the world, but serve it not: take heed of irreligiousnesse or the common profaneness of the world: take heed of rash censuring, and the customary liberty of speech to judge, and master-like to tax the actions of others: lastly, take heed of presumptuous and scandalous courses of life. And here also may be gathered a comfort to afflicted consciences, that are distressed, because they find not what they would in themselves: they must know that our great way of trial of sincerity, is by the constant uprightness of their harts, in the desires of good to the Church and people of God. And therefore though they cannot speak so much good of themselves as were meet, yet it is a great grace of God, that they have inflamed affections to wish all spiritual prosperity to God's people, and to bless them in the Name of the Lord.

For this cause.] Doct. When we see the Word of God beginning to work effectually in any people, and that they wax fruitful, it is the duty of all that love Zion, to bestir themselves, and cry mightily to God, with incessant prayers for them. If it be asked what we should pray for, or wish unto them. I answer, we should pray; first, that God would restrain the Devil and all wicked men, that profession be not dishonored in the birth of it, by scandalous persons: for it is one of the first practices of the Devil, to thrust up wicked men into profession, that so the glory of sincerity might be darkened. Secondly, that the word might have free passage without interruption or hurtful opposition. Seldom doth powerful preaching make a division in the heap, but the Devil and devilish men strive to wring the Fan out of Christ's hand, that the winnowing may cease. The Doctrine that separates the precious from the vile, and without respect of persons, yields comfort to the gracious, and terrors, as the only present portion of the profane, is exceedingly opposed of the world. Thirdly, that they may grow in grace. But, to omit other things, the Apostle here shows by his own example that we should pray; first, that they may truly know the will of God in Christ: secondly, that they be discreet and wise in carriage, as well as in understanding: thirdly, that they may walk worthy of the Lord, &c. fourthly, that they may increase in knowledge: fifthly, that they might persevere, being strengthened with God's might: lastly, that they may lead a patient and joyful life. And we should be thus careful of the good of others, both because God requires it, and the Saints have practiced it; and besides, if thou have any grace, thou standest or fallest with others, in respect of the credit of profession.

Since the day that we heard of it, we cease not to pray for you. ] First, from the coherence of these words with the words following, we may note the great efficacy of Prayer, how mightily it prevails with God: it is a way by which a Christian may exceedingly help himself and pleasure his friends. The prayer of the righteous availeth much, both for helping of the body, and healing of the soul . If two sound-hearted men agree in earth, in a suite to God the Father in heaven, they prevail with incredible success, they get what they would have .

And that we may be encouraged to Prayer, there are diverse things that might undoubtedly persuade us to resolve of the efficacy of prayer. First, God's Commandment ; certainly God will not require prayer but that he means to hear it . Secondly, The Nature of God, he is a Father, and hath the compassions of a Father. Though Abraham would not know his seed, if they had suites to him, and Jacob be ignorant of his posterity; yet God will hear and redeem : Though a mother should forget her motherly compassions, yet God will not forget his : and therefore if earthly Fathers, that have a great deal of ill nature in them, can give good gifts to their children, and that because their children ask them; how much more shall God our Father, who is perfectly compassionate, give good things ; yea, the best things, yea, the very fountain of all good, his holy Spirit, if we ask him ? Thirdly, the manner of God's presence of grace ; when we have any suites, he is not far off, or hard to come to, as earthly Princes are, and great men in the world many times; but he is near to all that call upon him in truth ; yea, for more assurance of this, that he is ready to receive petitions, it is said, His ears are open to the cry of the righteous: he is so far from being absent, that there is not so much as any little impediment in his ear. God is ever ready to hear, if our harts were ready to pray. Fourthly, The property of God's liberality ; he holds it a great blemish and dishonor to his bounty, either to deny when he is asked, or to reproach when he hath given; either to except against the person, or to stick at the greatness of the gift . Fifthly, the assistance of the spirit of Adoption▪ The Spirit helps our infirmities▪ though we know not how to pray as we ought, yet that shall not let audience; for The Spirit it self will make request for us, even in the sighs which cannot be expressed . Sixthly, The merits of Christ and his intercession ; he hath prayed for us, so as what we ask the Father in his Name, he will grant it . Seventhly, The hate God bears to the enemies of his people ; God's Servants shall speed in their sui • es▪ even because of them that rise up against them. Lastly, our prayers are furthered by the very Faith and Holiness of our godly and spiritual Ancestors, the posterity speedes the better for their sakes; yea, without question we speed the better in England, because we are the seed or Successors of the Martyrs.

Object. But I have prayed for myself and others, and yet • inde not success. Sol. First, if thou speed not, it is either because thou art not a righteous person : or thou art disordered in thy carriage in the family : or thou didst not continue in prayer : or thou dost ask amiss.

Quest. But how may I know whether I did ask amiss? Ans. Thou didst ask amiss: first, if thou didst pray and doubt . Secondly, if thou didst make prayers thy refuge, but not thy recompense, when thou camest to pray thou consideredst what thou didst want for thyself, not what thou shouldest render to God; thou vsedst prayer to serve thy turn, but when thou hadst sped, thou didst not return by prayer to render unto God his honor . Thirdly, if thou didst not make conscience of the use of other ordinances of God; for God will not give all to any one ordinance. Fourthly, if thy prayers were ignorant, proud, hypocritical prayers . Fifthly, if thou wast not in charity but broughtest thy gift, and diddest not forgive, or seek reconciliation with thy brother . Sixthly, if thou didst ask of God for wrong ends, or wrong things, as to spend on thy lusts : or for temporal things only or chiefly : besides, many times it comes to pass that men speed not, because they are not humble. We should so prize and esteem holy things, as we should exceedingly rejoice, if we could get but the crumbs that fall from the Fathers table. This Humility is ever joined with great Faith and wished success in all suites to God. Again, it is to be noted, that men may be deceived about the success of Prayers: for the decree for our succors may go forth at the very beginning of our supplications, though the knowledge of it be not revealed unto us till afterwards. Further, God heareth prayers diversely; sometimes, he heareth to grant the very thing we desire; sometimes he heareth, and granteth, and giveth, not the very things we desire, but that which he holds to be best for us, and for the distress we are in: so he was said to hear CHRIST, Heb. 5. Lastly, God doth hear and grant, and yet defer to give▪ and that for our great good many times: he defers that he may prove us, that our faith may be the more kindled, that his benefits may be more sweet when they do come, and that we may know by the want, that it is his gift, when they are bestowed, and that we may be more careful of the good use of his graces, gifts, and benefits, when we have them. Thus of the Coherence.

For you. ] Doct. We are bound to pray for others as well as our selves. In this place I consider in this point only two things. First, the kinds of prayers for others: secondly, the sorts of persons for whom we must pray.

For the first; I observe here in the original, two words, 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , in the translation, Prayers and Desires: as I take it, all the sorts of prayers for others may be referred to these two heads: and these two differ not so much in the matter, as in the motives to prayer; 〈 in non-Latin alphabet 〉 , Prayers, are such suites unto God, as we are vehemently moved to, by the contemplation of God and his Attributes. The difference between 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 is somewhat shadowed out by Oration and Adoration. 〈 in non-Latin alphabet 〉 here rendered Desires, are all suites unto God, arising from the deep sense of man's estate, either in dangers, wants, or blessings: and under this kind may be placed the three sorts of prayers in 1 Tim. 2.1. for our desires for others, are either Deprecations, in which we desire God to turn away, or keep from them some great evil; or Intercessions, which are either complaints of wrongs, or most importunate supplications unto God for their conversion and the pardon of their sins: or lastly, Thankesgiuings for God's mercies and blessings.

Secondly, to the Question, for whom we must pray. It is shortly answered, 1 Tim. 2.1. for all men, excepting dead men, or such as sin unto death, or such, concerning whom the will of God is revealed for their perdition, as the Man of sin: so as also by all men, we understand all sorts of men, not all the particular men of every sort: for we may not desire salvation for all the men that God hath made (universally considered,) seeing the counsel of God is unchangeably past concerning reprobates, but that which in this Text is principal, is, that Ministers and People must pray one for another. Ministers must pray for their People: thus do the Apostles in every Epistle; yea, Samuel saith, God forbid I should cease praying • or you ; as if he knew it to be a detestable thing for a Minister to be so reckless or careless, as either not to pray, or not to continue to pray for his people. The people must also pray for their Ministers, and that especially for these things, that God may deliver them from the rage of the disobedient, and the practices of their enemies ; that God would open their mouths, and give them utterance , with a fitness to discover the secrets and mysteries of Christ ; and that their Gospel may run and grow, both in efficacy and credit ; yea, in as much as they labor about saving other men's souls, the people should by prayers labor to further the salvation of their Ministers.

We cease not.] Note. First, he that loves the people of God truly, loves them constantly.

Secondly, that a heart truly sanctified is much in prayer, cannot give it over. It is a woeful thing to neglect prayer; but how cursedly miserable is their case whose hearts rise against prayer, and cannot abide it, but persecute it in others?

Thirdly, the not ceasing in prayer, hath in it constancy and perseverance in prayer; and teacheth, that as we are bound to pray, so are we bound to persevere in prayer; yea, if we must not cease to pray, it implies: first, that we must pray in all places: secondly, that we must watch to pray: thirdly, that we must believe, and hope we shall obtain what we pray for: fourthly, we must not appoint God either time or means: fifthly, that we must pray with all manner of prayers; for all these five things are requisite : or if any of them be wanting, there will not be constant and faithful prayer. Yea, not ceasing, notes that there is singular comfort in prayer, else men would never hold out.

Object. But, not ceasing, implies, multiloquie, vain babbling. Sol. Not so: a man may pray earnestly and often, and yet not use many words .

Object. But, to pray without ceasing, is to be tied to use idle repetitions; for how can men be furnished and find matter to pray so often and so much? Sol. A Christian is furnished many ways with needful occasions of continual prayer. First, he is tied to a daily Sacrifice both morning and evening, by Prayer and Prayses. Secondly, he finds continually new Mercies, and those require new songs of praise and prayer . Thirdly, as his knowledge increaseth by the use of the means, he finds an increase of matter, to drive him to prayer, and make him pray better. Fourthly, new infirmities breaking out in himself and others, and that daily, gives an occasion to renew his suites to God. Fifthly, the Creatures, and his callings must be sanctified by the Word and Prayer. Sixthly, variety of crosses breaking in upon him, gives him cause to run to God for the sanctifying or removing of them.

Let such pray seldom as think they owe God no Sacrifice, or receive no blessings from God, or care not for knowledge, or find no infirmities in themselves, or have no crosses, or need no blessing upon their callings and labors: but let all that fear God stir up themselves to pray without ceasing, because God requires it, and hath made gracious promises; because they find daily necessities, and may hereby exercise their faith, and show their love to God and to others, after the example of the Saints, and by the motion of the Spirit of Adoption, which will not be idle in them.

Thus of the Affirmation. The Declaration follows.

That ye might be fulfilled with the knowledge of his will in all Wisdom and spiritual understanding, that ye might walk, &c. ]

In this Declaration he describeth the knowledge he prays for, by five things:

• 1 By the Object of it; The will of God.
• 2 By the Parts; Wisdom and Understanding.
• 3 By the End; That ye might walk, &c. Vers. 10.
• 4 By the Cause, His glorious power. Vers. 11.
• 5 By the Effects; Patience, Long-suffering, Joyfulness.

The Object is described in these words; fulfilled with knowledge of his Will. And here is, 1. the Object it self, Will of God: 2. the Means of apprehension (viz.) Knowledge: 3. the Measure, filled with it.

Of his Will. ] Will is a propriety in God. Proprieties in God are either Personal or Essentiall: the Proprieties of the Person are such as these; in the Father, to beget and send forth ; of the Son, to be begotten and sent forth ; and of the holy Ghost, to proceed: the Proprieties of the Essence, are of two sorts: some note the Essence, as they say à priori ; and these are such Proprieties as are incommunicable, that is, are so in God as they are in no Creature, as Infiniteness and Simplicitie, free from all mixture, parts or composition: some note out the Essence à posteriori ; and these are such as are first and principally in God, but in the second place communicable to the Creature; and of this sort are Power, Wisdom, and Will in God.

The will of God is either, The Will of God's good pleasure ; or, The Will of his pleasure.

The Will of God's good pleasure is in things where the effect is good.

The Will of his pleasure is in things where the effect is evil; and so he wills in respect of the end, but not in respect of the means to the end, as Sin, and some Miseries.

The Will of God's good pleasure is here meant: and this is secret or revealed. The revealed Will is here meant.

The revealed Will of God is of four sorts. It is 1. His determining Will concerning us, what shall become of us . 2. His prescribing Will, where he requires either Odedience; and this is revealed in the Law: or Faith and Repentance, and so it is revealed in the Gospel . 3. His approving Will, and that is that Will, by which he graciously accepts, and tenderly regardeth those that come to him in Faith and Repentance . 4. His disposing Will, and this is the Will of his providence . The prescribing Will of God is wholly revealed, the other three but in part, and by consequent.

Thus of the Will of God.

Knowledge. ] This is the Grace by which the Will of God is apprehended. The original word is three ways accepted: Sometimes, for Knowledge ; so ordinarily: Sometimes, for Acknowledgement ; as it is translated in these places: Luke 1.4. 1 Cor. 16.18. 2 Cor. 6.9. Sometimes, for Knowing again. All three senses may be here well considered off.

First, of knowing God's Will. Here I consider three things: first, what we must know: secondly, why: or, the motives to persuade to seek for knowledge: thirdly the means to be used thereunto.

For the first: we must know that God doth approve of us in Christ: the approving will. And this is so necessary, that our hearts can never be rid of the occasion of fear of our Reprobation, till we do know it . Secondly, we must know what God hath determined of us: his determining will. To this end hath God given us his Word and Spirit, that we might know what he hath prepared for us, if we love him . Thirdly, we must labor to know what he requireth of us: his prescribing will. It is said of David. Acts 13.22. that he did all the wills of God; and so should we also labor to know, and by practice express the power of all God's wills: and the rather, seeing we have fulfilled, not the will, but the wills of the flesh from time to time .

For the second: there are many things might inflame us to the desire of knowledge. For this is the glory of God's Elect, not riches, not strength, not carnal wit . It is the singular gift of God's grace, and special portion of his Chosen . It is a great sin, and grievous curse to want it : but a damned plague to contemn it . Knowledge? Why? it is more excellent then all things: all but loss and dung in comparison of it . Without it, Zeal is little worth , and Sacrifice is in vain . What shall I say? This is eternal life to know God, and whom he hath sent Jesus Christ .

Thirdly, what must we do that we may attain to the knowledge of God's will? I answer: First, we must get to be true members of Christ: for No man knoweth the Father but the Son, and they to whom the Son revealeth him . Secondly, we must conscionably practice what we do already know by the light of Nature, or general light of Religion, and then Christ's gracious promise lieth for the further revelation even of saving knowledge . Thirdly, men never soundly prosper in the attainment of saving knowledge: till they have been in the furnace of affliction of Conscience: after men have been wounded in spirit and their hearts smitten within them, they will then know, and endeavor themselves to know .

But this Question may be excellently answered out of two places of the Apostle Paul.

First, in the 12. of the Rom. 1.2.3. The Apostle shows that a man must do five things, if he would know what the good, and acceptable, and perfect will of God is. First, he must devote himself to a religious course of life: this he calls sacrificing of our selves to God, Vers. 1. Secondly, he must no more follow the fashions of the world. Thirdly, he must by prayer, and the use of all the means, repent for the sins of his mind, and get a new mind to put his knowledge in. Ver. 2. Fourthly, he must be proving and trying, often examining himself, and trying his evidence concerning the faith of God's good will to him, as the hope of his glory. Vers. 2. Fifthly, he must not be over-curious to pry into such knowledges as concern him not; but be wise to sobriety, laboring especially by hearing and practice, to get within compass of the knowledge of his own Justification, Sanctification, and Salvation, Vers. 3.

Again, in the 5. of the Ephesians, Ver. 14. to 22. to gain the true light of Christ, and understand God's will, the Apostle shows that we must do nine things. First, we should awaken our selves out of the spiritual slumber of our hearts; laboring, by prayer and meditation of our danger, to force open the eyes of our minds; Awake thou that sleepest, Ver. 14. Secondly, we must forsake the company of wicked and carnal men, that have no taste nor feeling of things that belong to the kingdom of God; Stand up from the dead, Vers. 14. Thirdly, we must walk circumspectly: precisely, the original word is: now resolved to make a conscience of all our ways, or else in vain to go about to dignity for knowledge, Vers. 15. Fourthly, we must allow much time for hearing, and reading, and conference; even as men that mean to redeem all the time past they have unprofitably spent, Vers. 16. Fifthly, we must bring a mind willing and desirous in all humilit • e, to understand God's will: a froward spirit cannot prosper; or a man wise in his own conceit, Vers. 17. Sixthly, we must in special take heed of drunkenness, or any kind of typling, wherein is excess, Vers. 18. Seventhly, we must labor for a cheerful spirit, and a glad heart, and show it by singing of Psalms, making melody in our hearts to God: a heavy spirit is dull of apprehension, Vers. 19. Eighthly, we must give thanks for all things, readily acknowledging every mercy, and rejoicing for any success in the means, Vers. 10. Lastly, we must submit our selves one to another, ever willing to learn in anything of anybody, Ephes. 5.21. He that scorneth information is a fool.

Thus of Knowledge.

Secondly, it is not enough to know, but we must acknowledge the will of God, that is, by a constant and open diligence in the use of the means, and conscionable heedfulness even in all things in practice: we must hold forth the light of the truth, in a religious profession of it, in communion with the Saints, and separate from sinners: this is required in God's Elect as well as Faith, Tit. 1.1. Neither is it a precise humor in some few, but God would have all come to the acknowledgement of the truth ; not to hear it, or to know it only. Without this, I will not say absolutely, a man cannot be in Christ; but this I say, with the Apostle, A man cannot be perfect in Christ, and of ripe age . By this acknowledgement we escape an exceeding great deal of filthiness that is in the world : and because that many men will by no means be drawn to acknowledge the way of God, therefore by a just judgment of God they are delivered up to a reprobate sense . Only two things are to be urged upon professors herein: first, that they do soundly repent of their sins before they make profession, and enter upon acknowledgement ; or else acknowledgement will be a veil for filthy Hypocrisy: secondly, that they take heed of sinning presumptuously after acknowledgement. Fear the Curse, Heb. 10.26.

Thirdly, we must know again: this hath three things in it. First, we must be often viewing and looking over our evidence, to be sure of the whole and every part of it, as we would do if we had assurances for matters of the world. Secondly, because sins after callings do greatly darken knowledge, therefore we must not only renew our repentance, but our knowledge also. Thirdly, we must know the truth of God, not only in our minds, by understanding and thinking of it; but we must know it again, in the affections of our hearts in respect of sense and feeling: and again after that, in the practice of our life; for that is experimental knowledge, and the very power of godliness.

This Doctrine of the knowledge of the Will of God, reproves many sorts of men. First, such as desire not knowledge at all : and so perish for want of it . Secondly, such as sometimes desire knowledge, but they will not use the means, or not constantly, or not all the means. Thirdly, such as will know something of the prescribing Will of God, but never heed his approving or determining Will. Fourthly, such as, though they use the means for Knowledge, yet will at no hand abide Acknowledgement. Lastly, it reproves the carelessness even of God's people many times, neglecting to make their Calling and Election sure, by looking often over their evidence, and renewing their knowledge, and laboring the cure of their natures from slumber and relapses. Thus of Knowledge.

Filled, or fulfilled. ] From the observation of the measure I note four things. First, that we must not rest in beginnings; we must be filled with all knowledge : not only get Grace and Truth, but be filled with it : so full of Wisdom , of Faith and power , of Good-works , of Joy in God's favor , of all Hope , full, even with the fullness of him that filleth all things . But it is contrary with the most men: for we may complain out of diverse Scriptures, even of them that they are filled, not with Grace, Knowledge, Faith, Works, &c. but with the Leprosy of all spiritual Infections , with all Deceit , with Wrath, even when they hear God's word , with worldly Griefe and Passions , with all kinds of Unrighteousness , with Drink , with the measure of their Fathers Sins ; yea, so wretchedly vile are the lives of many, that they show themselves to be filled with the Devil himself : but the works almost of none are perfect, or filled before God .

Secondly, that there is something in Grace or Knowledge still wanting: we know but in part. Mans heart may be compared to a Vessel, the means to a Pipe, the Spirit of God to the Wheel that beats the water into the Pipe, the Minister is the Servant that opens the Cock; and then the reason why we know but in part, is, either the Cock always runs not, or not always in the same measure: and sometimes our Vessels are filled with other things, as the cares and lusts of the world, and so they run over; and usually our Vessels run out, and lose what we receive by the means.

Thirdly, the knowledge of the Will of God, and spiritual things, only can fill and satisfy the heart of man, all else is mere vanity and vexation of spirit . Earthly things cannot fill, neither the knowledge of them, nor the use or possession of them, because they are not infinite nor eternal: besides, there is nothing new, nor are they of a like nature with the Soul: they are enjoyed with vexation and much sacietie, for our affections will not love them still; yea, most an end the vanity of men's minds so turneth devises, concerning their knowledge or use, that death or loss takes them or us away, before they can find out that way of using of them, that could satisfy and fill the heart.

Lastly, nothing but the will of God binds conscience: the Apostle of purpose layeth the foundation in the Preface, concerning the knowledge of, and resting upon God's will, that so he might the more easily beat down their Traditions and Philosophical Speculations, of which he meant to entreat in the next Chapter. Now, if this Doctrine be true, as it is most true, then Apocryphe Scripture, Councils, Fathers, and Princes Laws, do not bind further, then they are agreeable to God's will; and therefore much less Popes Decrees, Traditions, and human Inuentions.

Thus of the Object of Knowledge.

In the next place it is described by the Parts of it, in the next words [ In all Wisdom and spiritual Understanding. ] Where the Apostle shows that saving Knowledge hath two parts, (viz.) Understanding and Wisdom. Concerning the difference between the two original words, in this place rendered Wisdom and Understanding, there is a great stir amongst Interpreters. Some say that the one proceedeth out of the principles of the Law of Nature, and the other out of the principles of Faith. Some take the one to be a knowledge concerning the end; the other, of things that are for the end. Some think by Understanding is meant apprehension; and by Wisdom is meant Judgment, or dijudication. Some think, that Synesis, rendered Understanding, receiveth the will of God in the whole; and that Sophia, Wisdom, conceiveth it in the parts, and with weighing of all circumstances: by the first they consider what is lawful, and by the second what is expedient. Some say that the one of them conceiveth the object of felicity; the other, the means by which men attain it. Some think they differ thus, that the one understands of God absolutely, by Scripture, as he is; and the other considers of God by collation, or comparison with the creatures, by experience, as he is tasted to be good: but the plainest and soundest difference is this, that Understanding is contemplative knowledge; but Wisdom is active knowledge: the one gives rules for practice, the other for Judgment and contemplation. But before I consider of them apart, I observe two general Doctrines.

First, that saving Knowledge and Wisdom is not natural, but from above, and had only by CHRIST, here it follows Faith and Love: it is wrought by the power of the Gospel, it is prayed for; and lastly, it is plainly said to be spiritual: See more, James 3.17. 1 Cor. 2.14. 2 Cor. 1.30. Tit. 3.3. and it may serve for many uses.

First, it should enforce us to labor to become spiritual men, as we would desire to have anything to do with the knowledge of God's will: for if we be not more then natural men, it is certain we know not the things of God. Be sure therefore thou be no natural man.

Quest. How may a natural man be known. Ans. He is a natural man: First, that hath in him only the spirit of the world, 1 Cor. 2.12. Secondly, that knows not that wisdom of God that is in a mystery, that is, his Reconciliation and Salvation by Christ, 1 Cor. 2.7.10.14. Thirdly, that loves not God, Vers. 9. as they do not that love not the word, people, and way of God. Fourthly, that knows not the things given of God by the Spirit, Vers. 12. Fifthly, that accounts spiritual things fooli • h things, and religious courses foolish courses. Vers. 14. Sixthly, that hates sincerity, and walks after his own lusts, Iud. 19.18.

And it is worthy to be noted, that the Apostle, when he fore-tells of these wicked loose persons and profane men, living in the Church, he saith, they make Sects; and it is most sure, that not only Heretics and false-Teachers, that draw men out of the bosom of the Church, to divide them from our Assemblies, but even wicked men, that wallow in sin, make Sects and Schism, and division in the Church, though they otherwise come to the Word and Sacraments as the people of God do: for the Word is seldom effectual in the working of it in any place, but we may find the Devil stirring up carnal and natural men, that strive by all means to pursue such as desire to fear God, lading them with reproaches, and blowing abroad slanders, and willfully both disgracing them, and shunning their presence; and when they have done, call them Sectaries, and other Heretical names: them, I say, that excepting their care and conscience to walk uprightly with God and unrebukable amongst men, live in peace by them: but though men are deceived, God will not be mocked; these are the men that God means to indite for making of Sects in the Church, as well as Heretics.

Secondly, seeing true Wisdom is from above, it should work in us a dislike both of hellish wisdom and earthly wisdom: by hellish wisdom I mean such wisdom as was in the Priests when they killed Christ, or that that was in Pharaoh, who counts it to deal wisely, to oppress God's people: It is devilish wisdom to be cunning or artificial in hiding the practice of sin: it is devilish wisdom to have skill in defending sin: It is devilish wisdom that is used in the refining of sin; as for example, drinking of healths began to grow to that detested head, and was accompanied with that filthy villainy and abomination, in respect of the excess of it, that certainly the Devil should never have gotten the most men in a short time to have had anything to do with such a damned beastliness; now the Devil not willing to loose his homage and sacrifice, inspires some men to bring in a libert • e to drink in less glasses, and with allowance of choice of drinks or Wines, and now the sin is refined it goes currant.

Earthly wisdom is of two kinds: for either it is a skill to get goods, or else it his human learning and policy, both allowable in themselves, but neither to be much liked or trusted to: for as for the skill to get riches, What would it profit a man to win the whole world and loose his own soul? and the praise of human wit, learning, policy, &c. is much curbed by certain terrible places of Scripture. The conceit of this wisdom makes the Cross of Christ of none effect ; and a man may have a great measure of it, and be famous, and yet be without God, without Christ, and without the covenants of promise, and without hope in the world : for, not many noble, not many wise hath God chosen . Yea, God many times hides the mysteries of the Kingdom of Grace from these great Wise-men , and sets himself of purpose to stain their pride, to destroy their wisdom, and to infatuate their counsels. Where is the Scribe (learned in the Scripture?) where is the Disputer of this world (skillful in human learning and policy ?) Hath not God (to vex the very hearts of these men) tied conversion of souls, ordinarily, to the foolishness of preaching?

Doct. 2. It is not enough to get Piety, unless we get Wisdom also, 1 Cor. 1.24.30. Acts 6.3. Ephes. 1.8.17.

Use is, first, for confutation of those that hold all labor for the attaining of spiritual things to be folly; of most men those to be fools that make such ado about the use of the means of Salvation. But it is certain that Christ, that gives godly men righteousness, gives them Wisdom. Religion doth not make men foolish, but gives wisdom to the simple . Secondly, Professors should be advised to make conscience of discretion in their carriage, as well as holiness: and to this end they should take heed, 1. Of pettishnesse and peevishness; a vice, should be only found in the bosom of fools . 2. Of conceitedness; a foul vice, to be so wise in their own conceit, that their own ways should always so please them, that they think better of themselves then of seven men that can give a reason . 3. Of rash meddling with other men's business, or prying into their estates : men's eyes should not be in every corner of the world. Lastly of unadvised opennesse; in all companies, without respect or heedfulness, to pour out all their minds .

Thus of the general Doctrines.

The first part of saving Knowledge is here rendered Understanding, and is Contemplatiue Knowledge.

Contemplatiue Knowledge hath in it two things, Apprehension and Meditation ; that is, the power to discern Doctrine, and the power to meditate of it; both are needful, and in both men are exceeding wanting; especially in the power of Meditation. If you ask me what the object is about which we should meditate, it is answered before; it is the Will of God, determining, approving, prescribing and disposing. And it is no wonder, that men get so little knowledge, or are so unable for contemplation, because everyone is not capable of it; the Scorner may, in a passion, seek Wisdom, but he cannot find it . Besides, the means must be used: especially in Contemplation, it is exceeding hard to hold any course constantly, but the ground must be from matter of prayer, or hearing, or reading. Further, many things are required to fit a man to capableness, and power, of holy Contemplation: First, Chastity of heart, and affections; for, such as are carried about with lusts are ever learning, but never come to the knowledge of the truth ▪ Secondly, Meekness, or rest of heart from the hurry of disordered affections and troubled passions; hasty affections and a foolish mind are inseparable; he that is passionate can lift up no holy thoughts, but he can easily exalt folly . Thirdly, A good mind, that is, an understanding, not exercised in imagining and plodding of evil: men of wicked imaginations are utterly disabled from contemplation. Fourthly, Humility, or a tender sense of ones own wants and unworthiness: the proud-conceited man, for matter of Meditation, is of an empty mind, unless it be that they dote about questions, or strife of words, or vain disputations, that tend to nothing but strife or vain ostentation . Besides, a heart fatted and fleshed with presumptuous hopes, or profits and pleasures, and hardened through long custom and practice of sin, is almost wholly blinded in the things that belong to the Kingdom of Christ; These men have eyes, and see not; and ears, and are as if they heard not .

To pass from this point of Knowledge Contemplatiue, I conclude only with the consideration of the 8. of the Proverbs, where it is the drift of the holy Ghost to persuade men to seek to store their hearts with knowledge, both for sense and Use. Wisdom cries to be heard. God would fain fasten knowledge upon all sorts of men. Now if any should ask why Wisdom is so importunate, or wherefore they must set all aside to get her; there are three Reasons given. First, because we are naturally foolish, and not wise in heart: there is no inward substance of sound knowledge in us, Vers. 5. Secondly, the things to be imparted are the most excellent in heaven and earth, Vers. 6. Thirdly, no knowledge but this, but it is stained with error or lewdness: now in the Scripture we are sure of two things, Truth and Purity.

Object. But the Doctrine of Religion, as it is revealed in Scripture, is exceeding cross and contrary to our natures. Sol. It is answered, that there is no frowardness in it ; it is in us, not in the Doctrine it self, Vers. 8.

Object. But the study of saving knowledge is exceeding difficult. Sol. That is answered, Vers. 9. My words are all plain to him that will understand, and straight to him that would find knowledge: If there were a constant desire and endeavor in men, they would find great success.

Object. But it is not a profitable course nor gainful. Sol. That is denied, Vers. 10.11. Knowledge is better then Silver, or Gold, or precious Stones ; and it is more thrift to get it then to get riches.

Object. But I see that many that follow Sermons, and study the Scriptures, are very indiscrete, and men of no reach nor parts. Sol. It is answered, Vers. 12. that Wisdom dwells with Prudence or Discretion, and finds forth Knowledge and Counsels: and if men were compared, in their present knowledge, with what they were before, it would appear that they have gotten more discretion, &c. then ever they had, & therefore it is a mere imputation.

Object. Many great professors are men of wicked lives. Sol. Vers. 13. The fear of the Lord is to hate evil, as Pride and Arrogancie, and the evil way, and a mouth that speaketh lewd things: and therefore if any such be of wicked lives, they are hypocrites, thrust unto profession by the Devil, of purpose to shame the study and endeavor after saving knowledge.

Object. But the most that follow Sermons, and read the Bible so much, are base persons, and men of no fashion in the world. Sol. That is denied, Vers. 15.16. For, the holy wisdom of the Word hath been the fairest ornament, and help, and support to Kings, Princes, Nobles and Judges; By me Kings reign, and Princes decree Justice.

Object. But this knowledge fills men with terrors and Melancholy. Sol. That is denied: for it is a most lovely study; I love them that love me. It is only terrible to such as so love their sins, as they will not part with them.

Object. It is a knowledge never attained in any perfection. Sol. That is denied to, Vers. 17. They that seek me early shall find me: men get no ripeness in knowledge, because when they use the means, their heads are full of cares or lusts, &c. or they wait not upon the opportunities and advantages of the means: they seek not early.

Object. But, at the least, it is an enemy to Thrift, and a hindrance to men's outward estates. Sol. That is false too, and he gives two Reasons for it, Vers. 18.19.20. For first, the most durable riches (that is better then all gold or pleasure) is righteousness, and this is gotten by the knowledge of the word. Secondly, that that most an end impouerisheth men, is the hand of God, or of men; and sin usually and disorder is the original cause of all losses or poverty. Now Wisdom causeth a man to walk in the ways of righteousness, and so to inherit substance ; and as God sees it meet for them, to fill their treasures.

Object. But a man can never observe the rules of holiness required in the word, and urged upon men by preaching. Sol. The word doth not only show men what they should do, but it gives power to do it: It causeth men to walk in the way of righteousness, Vers. 21. Lastly, to put all out of doubt. Knowledge: Why? It is the very glory of Christ, and dwelt with God in the very beginning of the world; yea, it was begotten from everlasting, when there was no depths, nor the mountains settled, nor the earth framed, &c. from Vers. 22. to 32. The exhortation is in the end of the Chapter, that as men would assure themselves to be God's Children, or to be blessed in their ways they should hear instruction in this point and be wise, and daily watch at the gates of Knowledge: so should they get the life of grace and obtain the favor of God, when others that despise knowledge, and the means of it, shall be so wounded in soul, that they shall certainly die eternally, Vers. 32.33.34.35.

Thus of Contemplatiue Knowledge.

Wisdom, or Active Knowledge follows: the consideration hereof is exceeding difficult: for it lieth in the prescribing of the discretion in practice. I take it, that Wisdom in practice stands principally in two things: first, in Order of practice: secondly, in the Specialties of good behavior.

Wisedomes Order lieth in the prescribing of Rules concerning the priority and precedency of things in practice: she tells what must be first done, and chiefly; and thus she gives seven Rules.

• 1 That Heaven be sought for before the earth, and remission of sins in Christ, before any other thing .
• 2 That men choose present affliction rather then future; rather suffer now with hope of reward in another world, then take pleasure now, to endure the pains to come .
• 3 That God 〈…〉 before man, whether it be other men or thyself: thus it is wisdom • 〈◊〉 let God have the first place in the morning, before thou serve thyself in thy calling: thus it is wisdom to obey God rather then man, when the Commandment of God and the commandment of man lieth before thee, and are contrary one to another : thus also the duties of the first Table are to be done before the duties of the second Table, in equal comparison .
• 4 That death be provided for before life; first learn to die, and then it is easy to learn to live .
• 5 That opportunity be preferred before time: Work in harvest: walk while ye have the light: delay not whilst thou hast the means, seek God whilst he may be found.
• 6 That the first place in dignity over any, be accounted the greatest place of service unto all .
• 7 That in duties to men, we first regard to practice the duties of the fifth Commandment .

Secondly, concerning behavior; Wisdom binds the Heart, the Tongue, the Conversation

First, in binding the heart to good behavior, she chargeth five things.

• 1 That in the dearness of affections, and clearness of knowledge, in the purity of our thoughts, God be loved above all .
• 2 That we draw weapon upon every imagination, or what else exalts it self against Contemplation, and the obedience of Christ, never ceasing till those inward sins be led away captive .
• 3 That we grow in Meekness, as we grow in knowledge : and that we be wise to sobriety, desiring the knowledge only that can profit us .
• 4 That we rest not till we be clearly resolved, in Religion, God's Love, and our own Salvation .
• 5 That the fear of God, throughout all our whole life, be our chief treasure .

Secondly, in binding the Tongue to the good behavior, she chargeth:

• 1 That our words be few, when we speak either to God or men .
• 2 That we do not so much as whisper against the Lord's Anointed .
• 3 That we presume not to come near the sacred Name of God to take it up in vain .
• 4 That we censure not the just, nor justify and defend the wicked . It is not safe for the Prince to smite with the tongue the meanest servant of God .
• 5 That we answer not a matter before we hear it .
• 6 That we judge nothing before the time : and speak evil of no man, but be soft, showing all meekness to all men .
• 7 That we seek a due season for good words .

Thirdly, in binding the conversation to the good behavior, she chargeth:

• 1 That men walk exactly, accurately, precisely: it is translated circumspectly .
• 2 That with all delight men set their hearts to keep God's Commandments and do them . and by good conversation men show their works .
• 3 That men meddle with their own business .
• 4 That profit and pleasure give place to godliness .
• 5 That men trust not fair pretences, but have some sure trial before we commit our selves to any .
• 6 That we fear and depart from evil before the cross come : it is everybody's course to talk of repenting when misery is upon them: but a wise man will redeem his own sorrows, and fear GOD whiles the curse hangs in the threatening though it come not yet into execution.
• 7 There is a special wisdom in knowing how to give place to the time, so far as may stand with keeping of Faith and a good Conscience: Thus Paul forbears to speak directly against Diana of the Ephesians for three years .
• 8 That temporal things be ordered to conformity with God.

Hitherto of the Parts of saving Knowledge.

Verse 10.

That ye might walk worthy of the Lord in all pleasing, being fruitful in all good works, and increasing in the knowledge of God.

IN these words the end of Knowledge is at large set down: to this end we should fill our selves with the knowledge of God's will, that our conversations might be rightly ordered, to the glory of God, the profitable pleasing of others, and the stirring up of good fruits unto eternal life, in the salvation of our own souls. Neither doth he think it enough (for those that have by the Gospel gained much knowledge) to do good, or live well, but they must raise their endeavors to an eminency, and this he expresseth in three forms of speech.

First, they must walk worthy of the Lord.

Secondly, they must walk in all pleasing.

Thirdly, they must be fruitful in all good works.

And if any should ask how all this can be attained, he answers in the end of the Verse, when he saith, increasing in the knowledge of God.

The Doctrine out of the whole Verse is, that the life of Christians ought to answer their profession, knowledge, and the means they enjoy. In the enlarging hereof I consider four things. 1. The Motiues to excite us to an holy endeavor after innocence. 2. The Reasons why so many men in the visible Church, enjoining the means, have attained to so little innocence. 3. What we must do that we may thus walk. 4. The Benefits would be gotten by a holy care of Christian Innocence.

The Motiues are such as these:

1. We are not in our own power, to live to our selves, but are tied to live to him that died for us .

2 Our souls and bodies are destinate to incorruption in the Heavens: and therefore we should set our selves so to live, for this short space in this world, as we might deliver them up undefiled in the day of the Lord.

3 Have we ever found unrighteousness in God ? shall we then serve Satan, that never did us good, and forsake the Lord our God? When our hearts are tempted to sin, we should say: Shall I thus requite the Lord for the innumerable benefits he hath bestowed upon me?

4 The long night of sin and ignorance and hellish darkness and danger (by the light of the Gospel, by the means of Christ our Savior) is past, and a short season remains unto us, to glorify God, and work out the assurance and fruition of our own salvation. Shall we not then arise from the sleep of sin, and now cast away the works of darkness? Is it not now time to arm our selves against the sluggishness of our own Natures, and the corruptions that are in the World; to walk honestly, as becomes this day of grace and favor ?

5 The miserable events of serving the flesh might move us. If we have the means, and make a show, and yet live carnally and scandalously, we may deceive our selves, but God will not be mocked: we shall reap as we sow; if we sow to the flesh, we shall of the flesh reap corruption . And for these things the wrath of God cometh upon the Children of disobedience . And therefore let no man deceive us with vain words: and if Jerusalem will not be instructed, my soul (saith the Lord) shall depart from her, and she shall be desolate, as a Land that no man inhabiteth . And contrariwise, if we would sow to the spirit ▪ and never be weary of well doing, nor faint or fail, in due season we should reap: reap I say of the Spirit, even life everlasting .

6 We should be much moved by the dreadful relation we stand in, to God, to Christ, to the holy Ghost, and to the Church: to God ; for we are his Servants, and therefore ought to be holy, as he is holy : we are his Children and therefore ought to prove it by our obedience . To Christ ; for he hath washed us in his blood, and shall we pollute our selves again? he was in his own practice a perfect pattern of innocence, and shall we not learn of him ? we are his Members, shall we shame and dishonor our Head? our Savior is in Heaven, and shall we be buried, like Moles, in the love of sensual and earthly things? or rather, ought not our affections and conversations to be where Christ is, even in heaven, at the right hand of the Father ? To the holy Ghost ; we are his Temple, and shall we defile God's holy place? To the Church ; which is the City of the holy God, which he hath consecrated to himself: and therefore were it not wickedness to profane it with impurity? Let us live as the Citizens of God .

Lastly, in the 1 Thes. 4. I find an Exhortation to holiness, and it is enforced by five reasons: first, it is the will of God, Vers. 3. Secondly, a holy life is an honorable life, Vers. 4. Thirdly, they are Gentiles, not Christians, that live profanely, Vers. 5. Fourthly, God is a certain avenger of all unrighteousness, Vers. 6. And finally, we are called unto holiness, Vers. 7.

Secondly, if it be asked, how it comes to pass that such multitudes of people, living in the bosom of the Church, are touched with so little care of holiness of life? I may answer, diverse things.

1 The Vayle of Ignorance lieth upon their hearts , and gross darkness still covers those people . Though the light be come, and the glory of the Lord ; Yet for the most part these men abhor the light , and therefore are their ways dark and slippery .

2 Men's hearts go after their eyes,