An Exposition Upon Colossians

Vers. 2.

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

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

Repetitions in scripture are not without their use. For thereby the holy ghost usually imports our slowness and dullness of capacity in conceiving and backwardness in practice, and besides thereby enforceth both the necessity and the excellency of the matter so repeated. And surely, all three may be applied to this repetition. For the contemplation and desire after heavenly things is a most gracious ornament to a religious life, and without some measure of holy affections, it is impossible to get rid of the power of sin, or to practice with any success or acceptation, the duty of a renewed life: and if in anything we are backward, or wanting, or decaying, or languishing, it is in this rule here given by the Apostle.

Set your affections. The original word, varieth in signification. Sometimes it is rendered, to study: and it is out of question, our duty to study and contemplate of heavenly things. Sometimes it signifieth, to try by tasting and it is sure that if carnal people had but once tasted of the sweetness of godliness, and religious duties, they would not so securely neglect the provision for eternity: but especially they would see, that they have spoken evil of what they knew not. Sometimes it is translated, to be wise about a thing, and certainly, a Christian should be wise in the matters of his religion and profession, and show it, by forecast and diligence to compass what may be gotten of this true treasure, and by serpentine discretion in the manner and circumstances of well-doing, and by staydnesse in a Christian course, void of passion rash zeal and fickle inconstancy, growing more and more skillful and cunning in the soundness of knowledge, how with more power and spiritual advantage to practice every duty, or exercise every grace. Sometimes it signifieth, to savor of a thing, and it is true that all the carriage and dealings of Christians should savor of the things above; but I take it as it is here rendered. Set your affections ] and so it manifestly teacheth us that we must get not minds or thoughts only, but sound affections to heavenly [unspec 1] things, which may both serve for reproof and comfort: for reproof I say both of the loathsome lukewarmness of the most , and of the dangerous loss of first love in the better sort . For comfort, for it is certain if thou canst [unspec 2] find thy heart upright in affections and constant desire after heavenly things, thou mayst be assured of three things. 1 That God will accept thy will for the deed. He will bear with many wants and weaknesses where he [unspec 1] sees a man or woman come to his service with hearts desirous to do their [unspec 2] best, and tenderly affected. 2 That thou art not in danger of falling away: for Apostasy never discovers it self to hurt us, or endanger us, till it hath [unspec 3] stolen away our hearts and the care of affections in holy duties. 3 That to that thou hast, more is and shall be given : as thy affections grow and continue, so doth true knowledge grace and godliness grow also. And thus of the repetition.

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

1 That a man cannot both at once seek and affect earth and heaven. for they are here disjoined and opposed, a man cannot serve God and mammon, the love of the world is the enmity of God. but this is thus to be understood, if the world be sought in the first place and with chief affection and care.

2 Nay more this dehortation implies, that it is hard for a man to deal with the world, but a man's affection will too much run after it: it is hard to be much employed about profits and recreations, but a man shall love them too much. Not that it is simply unlawful to use the world, but that we should be very jealous of our selves to watch our own hearts, that our affections be not set on the world.

3 To be crucified unto the world, able to neglect and contemn the glory and pleasure of it, is a notable sign, that one is risen with Christ. Thus in general.

The things on earth ] The things on earth here meant by the Apostle, are either traditions, mentioned in the former Chapter, or worldly things in themselves lawful, or the works of the flesh, simply in themselves unlawful.

Traditions & man's inventions which the Apostle hath before taxed, may well be called things on earth. 1 Because they spring from the earth and earthly minded men, they were never inspired from God, nor devised by heavenly minded men. 2 Because they hinder them that are devoted to them, from looking up, or attaining any insight in things that are above. 3 Because these by effect make men more earthly and sensual: but of these in the former chapter.

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

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

The first may be taken from the condition of man on earth. For we are here but pilgrims and strangers . and therefore being but in a strange place to what purpose, should we trouble our selves with more then what will serve our present need, and the rather knowing that when we come into our own country these things will serve us for no use. Besides our present lot lieth not in those things: but the Kingdom of God and righteousness is our portion even in this life, all other things are but cast upon us, as additaments. [unspec 2]

The second may be taken from the disability of earthly things. For first they cannot so much as fill or satisfy a man's heart. 2 They cannot fence a man against any of the trials of God, when the hour of temptation comes . 3 they cannot all of them redeem on soul .

The third reason may be taken from the inconveniences that follow the [unspec 3] love of earthly things. For, first the cares of the world choke the word, that it can never prosper . 2 They breed excuses and shifts in man's minds and alienate by degrees a man's heart from the use of the means . 3 To seek after the world is to sorrow after the world: for to the most the world is a cause of much sorrow and vexation. 4 The amity of the world, as the Apostle saith, is the enmity of God , and that both actively and passively: for it both makes us hate God, and it makes God hate us. Fifthly, the lust after worldly things fills the world with corruptions and sins , Sixthly, these earthly things thus sinisterly affected, may one day witness against us . Seventhly many a man is damned and gone to hell, for minding earthly things .

The fourth reason may be taken from the sovereignty that God hath over [unspec 4] all earthly things: and the power he hath given to Christ over them , now why should we turmoile our selves with care about these, seeing they are in God's hand in Christ, to have them and dispose of them as may be for his glory and our good.

The fifth reason may be taken from the baseness of the nature of all these things: for they are not only on the earth, but of the earth: and if they be [unspec 5] compared unto the soul of man, for which we ought chiefly to provide, the whole world is not worth one soul: which may appear both by the price of a soul, and the disproportion between the gains of the world and the loss of one soul: it is no profit to win the whole world and lose a man's own soul: and besides if the whole world laid on one heap would have been a sufficient sacrifice for the redemption of the soul, the Lord Jesus would never have abased himself to such a suretyship. But because there could not be found neither in heaven nor earth any other name or nature by which we could be saved, therefore he humbled himself, and took upon him the form of a servant, and was obedient unto the death even the death of the cross.

The sixth reason may be taken from the example of the Lord's worthies, [unspec 6] who in all ages have been tried with all kind of trials: and wandered up and down, in sheepeskinnes and goatskinnes, being destitute, afflicted and tormented, wandering up and down in wildernesses, mountains and dens and caves of the earth, whom the world was not worthy of : all these seeking another country, and willingly professing, that they expected no abiding place here.

Seventhly it is somewhat to persuade us, that our Sauour Christ professeth, [unspec 7] of purpose to hinder and interrupt, our rest and ease in the use of those • hings: when he saith that he came not to send peace: as knowing that much peace and liking of earthly things was unprofitable for us.

Lastly we may be moved by the consideration of the fleeting condition of all earthly things: riches have wings , and the fashion of this world passeth away , yea heaven and earth shall pass, the earth with the works thereof shall be burnt up .

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

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

Solomon in his book of Ecclesiastes is exceeding plentiful, and indeed not without cause: for such is the strength of the rooted love of earthly things in many men, that they had need to be encountered with an army of reasons and if I single out some of the chiefest out of diverse chapters, I hope it will appear tedious to none, but such as will hear no reason.

In the first chapter, among other things, these may be noted. 1 That after a man hath travailed to get what he can, how small a portion in comparison of the whole, hath he achieved? so as he may say to himself when he hath done, What now remaineth to me of all my travel which I have suffered under the sun? 2 If a man could get never so much, yet he cannot live to enjoy it long. For the elements of which man was made, are more durable then man himself: for, one generation passeth and another cometh, but the earth remaineth still . The like may be shown of the air and water. 3 All things are full of labor no man can utter it . And certainly many times earthly things gained, answer not the labor spent about them. 4 Earthly things possessed, will not satisfy, The eye will not be satisfied with seeing, nor the ear with hearing . 5 A man can compass nothing that is new, for there is nothing new under the sun . Is there anything of which one may say behold this is new, and never was before? they have been already in the old time that was before us. 6 The Lord in wonderful wisdom and righteousness, permits in the nature of man, those cares that they may be travels to humble and break the heart of man . 7 The best of these, will not make a crooked thing straight : they will not mend the perverse manners of men, a man may be and continue vicious for all these things, or for ought they will do unto him.

In the second chapter we may observe these reasons. First, let a man procure unto himself the fullest and fairest use of all sorts of earthly things: pleasure, laughter, great houses, gardens, orchards, waters, fruit-trees, woods, servants, cattle, silver and gold, treasures and music, yet all these will not deliver a man from s • tiety, loathing and vexation of spirit. So as he may truly say, there is no profit in them. 2 In these things there is one condition to all: it befalleth to the w • se man as it doth to the fool . 3 Let a man excel never so much, yet within a short time all will be forgotten. For all that, that now is, in the days to come shall all be forgotten . Fourthly, when thou hast gotten all thou canst together, thou knowest not whether he shall be a wise man or a fool, that shall enjoy them after thee . Fifthly to attain those things men usually spend their days in sorrow, travail and grief, and their hearts take no rest in the night .

In the third chapter these further reasons may be noted. First, all things are swayed with the swinge of their seasons and times. So as nothing is steady, though be borne, and now plant and build, and laugh and dance, and embrace and sow and love and live in peace: yet there will be a time to pluck up, and break down, and weep, and mourn, and cast away, and hate; and mourn, and die to. Secondly, though the Lord should set the world in a man's heart, yet he might spend all his days and never know the full nature of these things . Thirdly, all things are subject to God's unavoidable disposing. Let man get what he can, yet God will have the disposing of it: and whatsoever God shall do, it shall abide, to it can no man add, and from it can none diminish. And this God will do that man may fear him . Fourthly, such is the state of the children of men, that they may loose all they have at the very place of judgment . Fifthly, yea the very state of mortified men, in the reason of carnal men, because of these oppressions and uncertainties, seems little better, then the state of beasts .

In the fourth Chapter note, first that when a man hath set his heart upon these earthly things, if ever he loose them, he is filled almost with vnmedicinable tears and sorrow, so as he would praise the dead above the living, and wish he had never been borne. Secondly, they are occasions of a man's envy . Thirdly, the eying of these things, infatuats many a man's heart: so as we may see many a man that hath neither son nor daughter, nor brother, and yet there is no end of his travel, and he hath not the judgment, to say with himself, for whom do I travail, and defraud myself of pleasure. Fourthly, a man may get much with sore travail, and live to see himself despised of him for whom he provideth them: so as they that shall come after him will not rejoice in him.

In the fifth chapter there are also seven other reasons. First, these earthly things lead the greatest men into bondage, by dependence. For the King cannot consist without the tilling of the field. Secondly, he that loveth silver shall not be satssified with silver, and he that loveth riches shall be without the fruit thereof . Thirdly, when goods increase, they are increased also that eat them, and what good cometh to the owners thereof, but the beholding of them with their eyes. Fourthly, many times the servant sleepeth, when the master can get no sleep . Fifthly, there is an evil sickness often seen under the sun, that riches are kept for the owners ruin . Sixthly, or else they will perish while the master looketh on . Seventhly, but certain it is, he can carry nothing out of the world when he goeth, but must leave them where he found them.

In the sixth Chapter there are these reasons. First, a man may have all abundance and yet not have a heart to use them and so be worse then an untimely fruit. Secondly, what needs all this ado: for all is but for the mouth and nature is content with a little. And therefore to have a soul so insatiably greedy of having, is a prodigious madness . Thirdly, the having of all these things makes not a wise man bet • er then a fool: & what wants a poor man, if he know how to carry himself with the wise. Fourthly, all cannot make thee cease to be mortal. For it is known man cannot strive with him that is stronger than he .

In the seventh Chapter there is this reason. A man may spend all his days before he can come soundly to know (after many trials) what is the best use to put these earthly things to.

And for honor, in the eighth Chapter three things are worthy noting. First, a man is not Lord of his own spirit, to keep himself alive in his honor . Secondly, many men rule to their own ruin . Thirdly, men after death are quickly forgotten. They that come back from the holy place remembereth them not long. Yea a man may be quickly forgotten in the City where he hath done right .

And in the ninth Chapter, two reasons more are added. First, no man can know the love or hatred of God by these things. Secondly, they are not gotten always, by help of means. For the race is not always to the swift, nor the battle to the strong, nor riches to men of understanding, nor favor to the wise: which makes the Atheist and Epicure conclude, that time and chance cometh to all things.

The sum of all that Solomon can say is, vanity of vanities all is vanity. And now that we have heard Solomon, let us in the next place hear a greater than Solomon.

Our Savior Christ in the sixth of Matthew, divides the care of earthly things into two sorts. For either men are greedily transported with the desire of getting treasures, that is abundance and superfluities: or else they toile their hearts with distrustful and distracting cares, about necessaries, as what they shall eat, and what they shall put on. From the first kind of care, he dissuades with four reasons. First, all treasures are subject either to vanity or violence. Either the moth will eat them, or the thief will steal them . Secondly, these things bewitch and steal away men's hearts . Thirdly, the minding of these things, darkeneth the eye of the soul, with greater darkness then can be expressed . Fourthly, a man cannot serve God and riches .

From the second kind of care he dehorts with eight reasons. First, the life is more worth then meat, and the body than raiment . And if the lord have given the greater why should he not be trusted for the less? Secondly, God provideth for the very fowls that have not such means as man hath: and will he not provide for man ? Thirdly, all thy care will not add one cubit to thy stature , but if thou wouldst swelt thy heart out, tis God only must increase thy strength or health. Fourthly, this care is a sign of little faith . Fifthly, tis for Gentiles that know not God nor the covenant of his grace and mercy in Christ, to seek after these things . It is a gross shame for any Christian to be so heathenish. Sixthly, doth not your heavenly father know all that you need . If he be a father, hath he not will? and if he be in heaven, hath he not power to help? Seventhly, you have a flat promise that if you seek the kingdom of heaven and the righteousness thereof (which should take up your chiefest care) all these things without such carking, so far as is needful shall be cast upon you . Lastly, hath not every day his evil? and is not the grief of the day great enough? why then dost thou distract thyself for tomorrow assure thyself the time to come, will afford thee matter of grief and trouble enough, thou needest not disquiet thyself before hand.

The consideration of all this, as it may be a comfort against all wants and crosses about these base earthly things: so it may greatly reprove those that bury their talents in this earth, that is, spend all their gifts about earthly maters. But especially we may hence learn diverse lessons. And first since we have heard Solomon's opinion after long discourse, that all is vanity, we should learn of the same Solomon therefore, to fear God and keep his commandments for this is the whole of man: and the end of all : Secondly, let the place of the sanctuary (where we may get the best things for our souls) be as glorious throne exalted. Thirdly, let us use this world as if we used it not. Let them that rejoice be as if they rejoiced not, and they that weep as if they wept not, and they that buy as though they possessed not . Fourthly, if the lord give us but a little portion in these things, let us esteem his mercy and live with contentedness, resolving that better is a handful with quietness, then two handfulls with labor and vexation of spirit . And fifthly, we may hence be confirmed to take the more liberty to use these earthly things for our own joy and refreshing, they are none of the things the Lord would have us with such a do keep: but he allows us To eat and drink and delight our selves with the profit of our labors . Lastly, we should improve them, and use them as means to do what good we can with them in this life. I know (saith the wise man) there is nothing good in them but to rejoice and do good in his life. And to this end we should cast our bread even upon the waters for after many days we may find it: and give our portion to seven and also to eight. The best use of these riches, is to be rich in doing good with them.

Thus of the illustration. The confirmation follows.

Vers. 3.

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

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

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

First that in respect of distresses, they are as dead men while they live Secondly, that the happiness they have (which is the life of their lives) doth not appear, but is hid with God in Christ.

For ye are dead ] The faithful are dead three ways while they live. For first they are dead to sin in respect of mortification. Secondly they are dead to the law, by the body of Christ , in respect of justification: so as now the faithful do no longer wait upon the law for righteousness but upon a second marriage they have it from him that was raised from the dead for them.

They are dead to the world, and that in three respects. First, in respect of their own voluntary forsaking of the world, and their mortifying of earthly desires, joined with a sense of their own mortality: so was Paul as a man crucified to the world Secondly, in respect of the worlds account of them. For so soon as men get any true grace and retire themselves from the excesses of the time they are neglected and forgotten as dead men out of mind. Thirdly, in respect of the multitude of afflictions which do many times overwhelm and drown Christians. It is not unusual in scripture to say of men in desperate crosses they are dead men. The Prophet Isaiah calls the people in captivity dead men, when he saith, thy dead m • n shall live . The Apostle Paul saith thus. If we be dead with him we shall live with him . Which he seems to explain in the next verse thus, If we suffer with him we shall also reign with him. Thus David saith, He was as a broken vessel, forgotten as a dead man out of mind . And in another place he saith, He was brought to the dust of the earth . And in the 88. Psalm he saith, his soul was full of evils, he was counted among them that go down to the pit, free among the dead, like the slain lying in the grave yea he was laid in the lowest pit, in the darkness, in the grave &c . I spare to allege other scriptures.

The use may be, to teach us as to observe hence what may befall the best man, so in the consideration of our own estate, to say within our selves as Job did, If I have done wickedly, woe unto me, and if I have done righteouslie, I will not lift up my head, being full of confusion, because I see mine affliction . For though the Lord hath not yet thus overwhelmed thee with distress yet in as much as he may do it to thee, as well as to others his dear servants, it should cause thee to walk humbly before God, and to learn to die to the world, before the world be dead to thee.

Again, hath misery broken in upon thee, and prevailed over thee, so as thou seemest to be laid in darkness, as they that have been dead long ago : let not thy spirit be in perplexity in thee : no strange thing is befallen thee: God's children are but dead men in this world. Remember the time past, and meditate of gods works of old: stretch forth thy hand unto God, and let thy soul desire after him: if he show thee his loving kindness thou hast enough: hide thee with the Lord by daily and secret prayer, and he will teach thee his will, and his spirit shall lead thee, and if he see it meet he will bring thy soul out of adversity, and execute his righteous judgment upon all those that have oppressed thee. It is the Lord that quickeneth the dead, and calleth things that are not as if they were. Lastly, hath the Lord delivered thee out of desperate and deadly crosses, then let. the vows of God be upon thee and render thou his praise, and confess his name before the sons of men .

Your life is hid ]

The happiness and spiritual felicity of Christians is hid. And that usually from the men of the world, and many times from the faithful.

Their life is hid, from the men of this world. First because God (who is their life ) is hid from them. Secondly, because the glory of their natural life is many times buried in the gulphe of outward trouble . Thirdly, because the life of grace (which is only brought to light by the Gospel ) is hid from the perceiving of the natural man, whom the God of this world hath blinded . Fourthly, because the way of holy conversation is hid from them. For carnal men are all strangers from the life of God . It is a narrow way and few there be that find it. Fifthly, because many of the privileges of a gracious life are hid from them. As first, the inrolling of a Christian in the book of life. Secondly, the seal of the spirit of promise . Thirdly, pardon of sin. Wicked men perhaps know the faults of God's children, but not the forgiveness of those faults. Fourthly, the power of the means. The word is a savor of life , and hath spirit and life in it , Yet it is as a treasure hid in the field, or a little leaven hid in three pecks of meal . Fifthly, comfort in their affliction. Wicked men know their afflictions but not their consolations , they seldom or never mark the glorious issue, and how God compasseth them about with joyful deliverance ▪ And generally we may burst out with the Psalmist, and say, How great is the goodness thou hast laid up for them that trust in thee . It is great goodness, but yet note that he saith it is laid up. Lastly, in respect of the life of glory the world knows not Christians. For it doth not yet appear what they shall be.

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

Nay in the second place, sometimes the life of a Christian may be hid from Christians also themselves. So as they cannot discern their own happiness, especially in some fits of temptation, & sildom or never do they fully discern in this world, so much as the glory of their present estate. David thought he was cast out of God's sight . And he most mournfully makes his mone in the 77 Psalm, as if he were almost resolved that the Lord would not be merciful to him. Jacob cries out, my way is hid from the Lord , and the people somewhat vehemently say, verily thou O God hidest thyself; O God the savior of Israel . Which should comfort afflicted Christians▪ since they may here see that it hath been an usual distress of God's deer servants, to have their life hid in God. And withal it may warn us, let him that now standeth in the refreshings of the comforts of God's presence, take heed least he fall. But especially it should quicken us to a desire to be gone and to be in heaven that we might be past all danger.

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

With Christ. ] The life of Christ also was hid, while he lived. For first the glory of his divinity was covered as it were with a veil in his flesh. Secondly his outward glory of his life amongst men, was obscured by the many crosses he sustained for our sins , so as the world did not own him, and he was without form and despised among men. Thirdly, his life was hid in the grave. Fourthly, it was hid in respect of the horrors he felt in his soul, the Lord as it were hiding his loving countenance from him for the time. Fifthly, his glory in Heaven is hid from the world, and the Saints on earth have but a glimpse of it. All this may comfort us, seeing nothing can befall us but what hath befallen our head, and if the world will not acknowledge our glory, and the beauty of the profession of sincerity, it matters not, it could not see the excellency of Christ, when he was on earth.

In God ] our life is hid in God either in respect of object, because it principally consists in the vision of God, or causally as God is the first cause to beget it, and still to preserve it: or else with Christ in God, that is, with Christ who incomprehensibly rests in the bosom of the Father. Or lastly, in God that is apud Deum, in the power of God, to dispose of it at his pleasure, which should comfort us seeing none hath power over our life but God, and teach us to commend our spirits into his hands.

Ver. 4.

When Christ, who is our life, shall appear, then shall ye also appear with him in glory.

These words contain the second motive to persuade to the meditation of heavenly things: if men would consider of the certain and glorious appearance of the Lord Jesus Christ, when he shall come to take account of all the actions of all men, and put an end to all the earthly felicities which man hath with so many inventions sought: and withal but think how vnauailable all earthly things will be at that day, either to deliver from the terror of the Judgment, or the horror of the everlasting misery will certainly follow (if men be not more careful to provide for their souls beforehand, by following the study of better things) but especially if men would consider the great gain and profit, that godliness at that day will bring, and the incomparable glory that all heavenly minded Christians shall then be exalted unto. The thought of these things daily and truly laid unto men's hearts would much excite and stir up to a constant care of preparing our selves against that day: and would greatly wean us from the cares and delights in these transitory and earthly things here below, that will so little avail the owners in they day of death: and will be of so little use, in that immortal estate, unto which after this Judgment, the godly shall be translated. So that these words offer two things to be entreated of. First, the glorious appearance of Christ. Secondly the glorious appearance of the Christian in the day of Christ.

But before I enter upon the particular and full discourse of those two glorious appearances, some things may be briefly and generally noted.

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

2 That the doctrine of the glory of Christ and Christians in that last day, is now but little known or discerned: and that the word appear, imports: so as the fullness of Christ's Majesty, or of the Christians glory will not appear till the very Judgment day: the better sort know but in part: and the worser sort are so blinded by the devil, and besotted with sensuality and the love of earthly things. and withal are so conscious to themselves of the evils they are guilty of, that they have no desire to discern, or to be taught to know, the doctrine of Christ's coming.

3 Those words ( which is ) 〈◊〉 . yo • are not to be altogether passed over, they plainly a •• irme that Christ is our life, and this is an honor that the Lord challengeth to himself: and therefore as he would be acknowledged to be the way and the truth so also he addeth, I am the life , and to to this end he came that men in him might have life . And with great reason, is Christ said to be our life, for he formed us at first when we were not: and quickened us when we were dead, and hath provided a better life for us, and doth preserve us unto eternal life and daily renew life and power in the hearts of his people, and will raise our bodies at the last day. The consideration hereof may both teach us and try us, it may teach us, as to acknowledge that we have received life from Christ, so to dedicate what remaineth of our life to the honor and service of him, that is the Author and sole Lord of our lives: and withal to run unto him for the daily preservation and renewing of life and loveliness in us. And it may try too. For till we can truly say out of feeling and experience, Christ is the life of our lives, we shall hardly find reason of comfortable hope in our appearance before him at the last day. And they only may truly profess that Christ is their life, that first can live by the faith of Christ, accounting themselves to have enough if they may see comfort in God's promises [unspec 1] made in Christ, and feel the joyful fruits of Christ's favor and presence, [unspec 2] howsoever it go with them for outward things. Secondly, that do continually sacrifice and devote unto Christ, their best desires and endeavors, and that with resolution to cleave to his service all the days of their [unspec 3] life. And thirdly, that can bewail his absence, or displeasure as the most bitter cross: so as they could feel and out of affection say, of such times and such a condition, that the true life of their life was absent or removed from them.

Now I come to the appearance of Christ. I have not here to do with the appearance of Christ as it is considered in the fore ordination of God before the foundation of the world: but of the accomplishment of it, and so christs appearance is of diverse kinds. For first, he hath appeared unto the whole world: as the true light, that made the world, and lighteneth every man that cometh into the world , and thus he appeared in the light of nature. Secondly he appears to the whole Church, consisting both of good and bad, by the genenerall light of doctrine and Scripture, but many receive not his testimony . Thirdly he hath appeared corporally, in the days of his flesh, once in the end of the world to put away sin by the sacrifice of himself , and to dissolve the work of the devil then was fulfilled that great mystery, God was manifested in the flesh . Fourthly, he hath and doth daily appear in the hearts of all the faithful, by the manifestation of the spirit of grace, whereby he doth not only shine, but also dwell in them . Fifthly he hath and doth appear, in the day of death, by the ministry of his angels, to translate the blessed souls to their place of peace, rest and joy. And lastly he shall appear in the end of the world in glorious Majesty, to judge all men and Angels, and this is the appearance here mentioned.

There is noted to be a threefold Judgment. The first Judgment and that was accomplished on man and Angels at their first fall, then there is a middle Judgment: and so God judgeth the wicked and the righteous every day. And there is a last Judgment, and that is this Judgment about which Christ is here said, to appear.

The doctrine of the last Judgment is in a manner only to be found in the Church. They were dark and uncertain things, the Philosopher could see by the light of nature. And the Lord's messengers have in all ages from the first beginning till now, mightily urged the terror of this day, to awaken the secure world. Enoch prophesied of it , so did Moses and David and Solomon and Daniel , and Joel , 〈◊〉 •• lachie , so did Christ himself , and Paul , and Peter , and John , and Jude . Neither is the assurance of the Judgment to come waranted by the words of God's servants, only but the Lord hath left many works of his own, as pledges that he will once at length for all judge the whole world for sin. The drowning of the old world, the burning of Sodom, the destruction of Jerusalem were assured foretokens, that the Lord would not put up the infinite iniquities of the world, but will most severely punish for sin: the pleading of the conscience foretells a judgment to come, the sentence of death pronounced in Paradise, and renewed with such terror on Sinai, did evidently assure that God meant to call men to an account. The lesser Judgments in this life, are but foretypes of that last and greatest Judgment to come. And lastly, the dragging of men out of the world by death is nothing else but an Alarum to Judgment

Yet as there is a necessary use of the knowledge of this dreadful and glorious doctrine. So there is a restraint to be laid upon us: this is one of the things wherein we must be wise to sobriety . We must repress the itching of our ears, and be content to be ignorant of what is not revealed, this is a doctrine to be inquired into more for use of life, then to feed the curiosity of contemplation.

Concerning the Judgment to come, if any ask Who shall judge? I answer, that in respect of authority, the whole trinity shall Judge: but in respect of the execution of that Authority, Christ only shall judge, and that as man , it is true that the Apostles and the Saints are said to judge the tribes of Israel and the world: but they ony judge as assessors, that is, they shall sit as it were on the bench with our Savior Christ, when he judgeth.

And if any ask in the second place, Whom Christ shall judge? I answer: he shall judge the evil Angels: for they are reserved in everlasting chains, under darkness, unto the judgment of the great day. He shall judge also the man of sin, even the great Antichrist, that hath made such havoc in the Church, and seduced the nations with the wine of his fornications: even him shall he consume with the brightness of his coming . He shall judge also all reprobates, men women and children, of all ages nations and conditions: for though he shall not know them in respect of approbation, yet he shall judge them, and make them understand he knew their transgressions. Further he shall judge the very Elect, though it shall be with a different Judgment. For we must all appear before the tribunal seat of Christ, that everyone may receive the things which are done in his body . Lastly, in some sense it may be said, he shall judge the whole world: for the heavens and the earth that now are, are kept (by the word of God) & reserved unto fire against the day of condemnation, and of the destruction of ungodly men , and the Apostle Paul saith, that the fervent desire of the creature (made subject to vanity by man) waiteth for this revelation of the sons of God at the last judgment: for they are subdued under hope and shall at that day by the sentence of Christ, be delivered from the bondage of corruption into the glorious liberty of the sons of God .

Thirdly, if any ask where this judgment shall be? I answer, that seeing the Lord hath not determined it, it is curious to inquire, and more curious to assign the very place: as some have that wrote it, should be in the valley of Jehoshaphat : or as others would have it, on Mount Zion, whence he ascended. This we know it shall be near the earth, in the clouds of Heaven, where Christ's throne shall be set, and further then this we need not inquire.

There have been also many opinions about the time when it should be. Some thought, that as the world was six days in creating and then the Sabaoth of rest came. So the world should last 6000. years (reckoning a 1000. years as one day) and then should come the eternal Sabbath. Others distribute the times thus, 2000. year before the Law, 2000. years under the law, and 2000. years after the law, and then comes the judgment. Others thought the world would last after Christ, so long as it was to the flood from the creation, and that was as they say, 1656. years. Others thought it should be as long to the judgment after Christ, as it was from Moses to Christ, and that should be 1582. years. this experience hath proved false. Other say Christ lived 33. years, and the world should continue for 33. Iubilies after Christ. What can be said of all or the most of these opinions and such like, but even this, that they are the blind fancies of men. For is there not a plain restraint laid upon men, in this question, when the Lord Jesus said, it is not for you to know the times and seasons, which the father hath put in his own power . And of that day and hour knoweth no man no not the Angels of heaven: but my father only . And the Evangelist S. Mark addeth, that the son of man himself knoweth not the day and hour. Not that simply Christ is ignorant of the time of the last judgment, but he was said not to know, because he kept it from our knowledge. Or else he knew it not as he was man, or rather in his estate of humiliation, and in his human nature, he did not precisely know it. But that hinders not but that in his estate of exaltation, as he is now in heaven, and hath all power and judgment committed unto him, he may and doth fully understand it.

But letting these things pass, the principal things for us to be informed in is concerning the day of judgment, and this last appearance of our Lord and Savior Jesus Christ, are these three. First the signs of his coming. Secondly, how or the form of the judgment it self, when he doth come. And lastly, the use we should in the mean while make of the doctrine of the last judgment.

For our better remembrance, the signs of Christ's coming to judgment, may be briefly reduced into this Catalogue.

Some signs go before, and are fulfilled before he appear. Some signs are conjoined with his appearing. The signs going before, are more remote or more near. The more remote signs are these. First, the universal preaching of the Gospel, to all nations, Gentiles as well as Jews. Before the end come saith our Savior, This Gospel of the kingdom shall be preached throughout the whole world for a witness to all nations. Secondly, most cruel persecution: Even such tribulation as was not from the beginning of the world . Thirdly, a general falling away or apostasy of the Churches in Antichrist . Fourthly, wars and rumors of wars famine, pestilence, and earthquakes in diverse places. Fifthly, false Prophets and false Christ's, which shall deceive many . The signs more near are, First the preaching again of the everlasting Gospel. Secondly, the detection and fall of Antichrist, and the spiritual Babel . Thirdly, the calling of the Jews, after the fullness of the Gentiles is come in. Fourthly, coldness and security in the world, as in the days of Noah . Fifthly, the shaking of the powers of heaven, the darkening of the Sun and Moon, and the falling of the stars, &c . The signs conjoined, are especially two. First, the wailing of all the kindreds of the earth. Secondly, the sign of the son of man . Which what it shall be I cannot describe.

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

The preparation is twofold. First, of the Judge. Secondly, of the judged. Unto the preparation of the Judge, may be reserred these things. First, his commission or that singular power given him of the father to execute judgment upon all the world . And this shall be then made manifest to all men. Secondly, the clothing of the human nature with a most peculiar and unsearchable majesty and glory, most lively expressing and resembling the form and brightness of the father . Thirdly, the attendance of thousand thousands of holy Angels, in the perfections of their splendor . Fourthly, thē choice of a place in the clouds of heaven where he will sit. Fifthly, the erecting of a most glorious white throne▪ which what it shall be who can utter? yet without question it shall visibly then appear. And thus of the preparation of the Judge.

The Iudged, shall be prepared four wai •• First, by citation. Secondly, by resurrection. Thirdly, by collection. Fourthly, by separation. First they shall be cited to appear. The word is three times cited. First, by the Prophets and fathers before Christ. Secondly, by the Apostles, and ministers of the Gospel since Christ. And the last summons is this here meant, which shall be performed by a shout from heaven, and the voice of the last trump. And this shall be the voice of Christ the Archangel of God, and ministered by Angels. For that it shall be Christ's voice is plain, the dead shall hear his voice, as he saith in John . And the Lord himself shall descend from heaven with a shout, with the voice of the Archangel, and with the trump of God . That the ministry of Angels shall be used, is manifest by the Evangelist S. Matthew, who reporteth Christ's words thus. And he shall send his Angels with a great sound of a trumpet .

Secondly, upon this voice shall a resurrection follow which may be two ways considered. First, every man in his own body, whether he hath done good or evil, shall revive, and rise up out of the grave, or other places of the earth or sea or air, without any loss of any part, that so every man may in his very body receive what he hath done, whether good or evil? Secondly, the living shall be all changed in a moment, in the twinkling of an eye, at the last trumpet . And this change shall be instead of death, and a kind of resurrection. Not a change of substance but of qualities. Our corruptible shall put on incorruption.

Thirdly, then shall the Angels gather and collect and bring into one place, from the four winds of heaven, that is from all the four parts of the world, all that are quick or dead, now raised or changed elect, or reprobate and such is the • r power, that they will be able to drive in, the mightiest, wickedest, vnwillingest, yea though they were never so many millions of them.

Lastly, when they are thus brought together, there shall be made a separation. For the sheep, God's elect, shall all be put on Christ's right hand. And the reprobate or goats, shall be compelled to his left hand . And thus of the preparation. The judgment it self followeth.

In the judgment it self I consider three things. First, by what law man shall be tried and judged. Secondly, by what evidence. Thirdly, what the sentence shall be.

For the first the Gentiles shall be judged by the law of nature. The unbelieving Christians in the visible Church shall be judged by the word or law, writ, or preached to them. According to that of the Apostle: they that have sinned without the law shall perish without the law: and they that have sinned under the law, shall be judged by the law . And our savior saith, He that refuseth me and receiveth not my words, hath one that judgeth him: the word that I have spoken it shall judge him in the last day . And the faithful shall be judged by the Gospel even by all those comforts and promises contained in, or belonging to the covenant of grace, applied to them in this life, and must fully then be confirmed, and accomplished. For the sentence at the last day shall be but a more manifest declaration of that judgment the Lord in this life, most an end by his word hath past upon man.

For the second, the evidence shall be given in principally by the opening of three books. The one is the book of conscience, and the other the book of life , and the third the book of God's remembrance . The book of conscience , is that word which is kept within every man, of all sorts of actions. And that conscience may at that day give in fuller evidence, it is certain that after the resurrection, it shall be almost infinitely extended by the power of God to express this last testimony both in the good and in the evil. The book of life is God's sacred and eternal record of all those persons that were foreordained into life, of all ages and nations. The book of remembrance will exactly express without all failing or mistaking, all the inclinations, thoughts, affections, words and deeds, with all circumstances, or occasions and whatsoever else, may illustrate either the goodness of good men, or the transgression of the wicked.

For the third. The sentence will be upon either the godly or the wicked. The sentence upon the godly will contain, first, the opening of God's eternal counsel, and his unsearchable love, wherein he hath resolved and begun to declare his will, to bless everyone of the elect . Secondly, a manifestation of all the righteousness, desired, thought upon, spoken or done, by the godly and that with such fervency of affection in Christ, that he will see and remember nothing but goodness in good men . Thirdly, a final and general absolving and redeeming of them, from the guilt and power of all sin, from the beginning of the world, in Adam or themselves. So as there shall never be either sin in them, or accusation of sin against them. Fourthly, ordination to glory, by appointing everyone of them to inherit the kingdom prepared for them before the foundation of the world. Contrariwise the sentence of the wicked shall contain. First, a declaration of God's eternal and just hatred of them . Secondly, a full manifestation and ripping up, before all men and Angels, of all their sins both of nature and action, both against God or men, or their own bodies and souls, secret and open of what kind soever . Thirdly, a most terrible denunciation of God's eternal curse and horrible ordination to those eternal torments prepared for them, together with the devil and his Angels.

Hitherto of the judgment it self. The consequents of the judgment follow. And they are five. First, the firing of the world: that is the dissolution of the world by a wonderful fire that shall inclose all, so as the world shall not appear, till it be renewed again, and come out of that fire as out of a furnace, for as the Apostle Peter saith. The heavens being on fire shall pass away and be dissolved with a noise, and the elements shall melt with heat, and the earth with the works thereof shall be burnt up. And there shall be then, new heavens, and new earth, that is as it were a new refined . And the Apostle John saith, the heavens and the earth shall fly away from the face of him that sitteth on the throne .

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

The third shall be the liberty of the creatures. I mean the rest of the creatures besides men and Angels. But because this is a point somewhat obscure, I will endeavor in a few words to resolve a doubt or two. Que. First, how are the creatures now in bondage that they shall need then any liberty. Ans. They are in bondage in diverse respects. For first they are frail and corruptible, and so in bondage to corruption. Secondly, they are subject to confusions and inconstancy: as may appear by the almost infinite mutations, in the air, earth, seas, fire. Thirdly, they are now forced to serve wicked men. The sun [unspec 1] shines upon the unjust as well as the just. The heaven makes fruitful with her [unspec 2] shewers and influence, the field of the wicked as well as the just. The earth is [unspec 3] driven to feed and to receive into hir bosom, the ungodly as well as the godly. [unspec 4] And this is a bondage. Fourthly, the visible creatures are God's great book to proclaim the invisible things of God: now they stand always ready and reading too, and men will not learn by them. And so these good masters lose all their labor, and this is a bondage to be tied to teach such as will not learn. Fifthly, the creature is made not only the instrument, but many times the subject of man's punishment for his sins. As the earth is made iron, and the heavens brass for man's sake, and this is a great bondage. Sixthly, the creature intends immortality, which while it fails of in the dying or expiring of the particulars of every sort, it would supply for the preservation at least of the kinds, by a perenniall substitution of new particulars in every kind: and yet loseth all this labor, because all things must be dissolved, and must be restored by another way known to God and not now to nature. But especially the creatures may be said to be in bondage, because since the fall, the more illustrious instincts and vigors of the most of the creatures are darkened, decayed, dulled and distempred in them. Oh but might someone say, how can this bondage be ascribed unto the heavens? Sol. The heavens are not so perfect but they may admit enlargement of their excellency. Besides they serve now promiscuously to the use of bad as well as good, neither are the very heavens without their feebleness, and the manifest effects of fainting old age. And therefore by a prosopopaeia they may be said to groan together with the rest of the creatures under the common burden and vanity unto which they are subdued. It is observed that since the days of Ptolomey the sun runs nearer the earth by 9976. Germane miles, and therefore the heavens have not kept their first perfection.

Ob. But how can this vanity or bondage be in any sense ascribed to the Angels. Sol. There is no necessity to include the Angels in the number of the groaning creatures. And yet it will be easy to show that they sustain a kind of bondage: for they are now made to serve earthly things, men have their Angels to attend on them. And it is thought they have a kind of regency or presidency either over nations or in moving the orbs of Heaven. Besides they are put to inflict punishments on wicked men as on Sodom. Further they perform service sometimes not attaining their own ends. And lastly comparatively, at least their felicity in the creation was not so absolute as it shall be in Christ: for if his coming add not unto them a more excellent condition of nature, yet out of all question it adds a fuller measure both of knowledge and joy.

Q. 2. But what shall the creatures have in the day of Christ they have not now. Answ. First, they shall have freed once from all the former bondage and vanity. Secondly, they shall be delivered into the liberty of the sons of God: that is they shall have a most excellent estate, when the children of God are glorified. Wherein the Lord shows his Justice, in that the creature shall have restitution for what is lost by man. Ob. But shall there be a resurrection of creatures as well as men. Sol. No, for this restitution shall be made in specie, not in indiuiduo. 1. Not to every particular of every kind or sort: But to the sort or kind of all creatures: and that shall be done to the creatures then found in their several sorts.

The fourth consequent of the Judgment, shall be the possession of the glory of Christians appointed by the sentence of the Judge but of this afterwards in the end of this verse.

The fifth consequent of Judgment, shall be the delivering up of the Kingdom to the Father: and so the laying down of Christ's office. For when Christ hath finally and fully subdued Satan, death and wicked men, and hath fully reconciled the elect to God, then will there be no word of any such government in Heaven as was on earth. He shall not need any longer to rule them, either by civil Magistrates, or by his need and discipline, or by any other way, which only did agree to the times of the Churches warfare and pilgrimage: but he shall never cease to live and triumph with them, in all Perfections of happy contentment and glory. Thus of the consequents of Judgment. And thus also of the doctrine of Christ's last appearance. The uses follow.

The consideration of the doctrine of the last Judgment, may serve for three principal uses, First, for terror. Secondly, for comfort. Thirdly, for instruction.

First this is justly a wonderful terrible doctrine to wicked men, that heap up wrath against this day of wrath, and by their willful impenitency provoke this glorious Judge. How can it but be terrible? when the holy Ghost gives warning that the Lord Jesus will then show himself from Heaven, with his mighty Angels, in flaming fire to render vengeance on all those that know not God and have not obeyed the Gospel: How can it be but terrible? when wicked men shall be punished with everlasting perdition, from the presence of the Lord, and from the glory of his power? how can it but be terrible? when they shall feel their conscience exquisitly griping them, and gnawing upon them, and when they shall see the devils to torment them, and hell to devour them: when they shall see the world burning about them, and the good Angels forcing them away, and all both men and Angels applauding their Judgment, and knowing all their sins: they must not think that the Judge will deal then as he doth now. Now he judgeth them secretly every day, but it is many times insensibly, or with lesser plagues: but then he will most openly pour upon them the full vials of his wrath. Here they are judged that they may be amended, but there their judgment shall be that they may be confounded: for there will be no place of repentance. Deceiue not thyself, Christ will not come the second time as he came the first: he came then to be judged, but now to judge, he shall then be seen with terror that was before looked upon with contempt: he shown his patience in his first coming, but now he will show his power: he appeared then in the form of a servant, but now he will appear in the form of a King, greater then all kings. Then he professed not to judge any man, but now he proclaimeth he will judge all men. It was commonly thought if any man saw God he should die: alas, alas, how then shall these woeful wretches do, that must see him in the unutterable fierceness of his ireful indignation? if the powers of heaven shall be shaken at his pleasure, oh how shall the miserable heart of the guilty sinner be rent into a 1000. pieces, with vnmedicinable sorrows? if Felix tremble to hear tell of judgment, what will poor Felix do, when he must feel judgment, both in the sentence and execution? if the word of Christ on earth had such power as it had in the garden, to strike stubborn hearted men to the earth, what power (think we) will it have when he speaks as the Lord from Heaven? When Ezekiel, Daniel, and the Apostle John, and others saw but one Angel, in a lesser manifestation of his glory, coming as a Messenger of good tidings, they fall down, and are full of singular fear: if the sight of one Angel be so terrible, what will the sight of all the thousand thousands of Angels be? especially when they come clothed with all their brightness of glory? and if good men that had good consciences were so frighted, what shall become of evil men with their evil consciences? and if the messengers of good tidings do so amaze, how shall the executioners of a most terrible sentence, compass them about with confusion both of face and heart? if the drowning of the old world, the burning of Sodom, the opening of the earth to swallow up Dathan and Abiram, and such like judgments, have so much horror in them: how then can any tongue express or heart now conceive, the horror of this day when all the millions of wicked men shall be delivered up to those eternal and remediless torments? if it be such a shame to do penance for one fault, in one congregation, where men will pray for the offender. What a shame will it be when all thy faults, shall be discovered, before all the whole world, without all hope of pity or help?

Nor is it possible for them to escape this fearful Judgment; the Judge will not be unconstant, nor will he take reward, he will not be ouerlayd with confusion of businesses, he will no way be corrupted in judgment. Not to appear is impossible and to appear is intolerable. here will be no respect of persons, nor will the Judge care how it be taken, nor will he be deceived with colors and circumstances. He hath tarried so long, he cannot be charged with rashness, nor can there be a hiding of any particulars from him. Every inclination, thought, desire, word and work shall surely come to Judgment. And lastly, there can be no impediment to hinder execution.

But here a question may arise, Viz. Who are they that are in danger heerof? I answer: All impenitent sinners. But yet there are some kind of sinners that are expressly named in Scripture. and therefore if thou be any of that number, prevent thine own ruin by repentance, or else thou shalt certainly perish. I undertake not to reckon all: it shall suffice to mention some of the chief sinners, that Christ will be sure to remember at that day. The Beast and the false Prophet and all that worship his Image and renew his mark, shall then be cast alive into the lake that burns with fire and brimstone . False teachers which privily bring in damnable heresies, or speak evil of the way of truth, have their condemnation long since determined and agreed upon . All Atheists that make a mock of religion & the coming of Christ, shall have a principal portion of the fierce fury of Christ . All covetous worldlings, and greedy rich men, shall then be in a woeful case. For the very rust of their cankerd gold and silver shall witness against them, and shall eat their flesh as it were fire . All merciless men, shall then have judgment without mercy . All whoremongers and adulterers and all that defile the flesh God will be sure to judge . a fearful looking for of Judgment and violent fire shall devour all those Apostates, that sin willingly after they have received and acknowledged the truth . How sure do ye suppose shall his punishment be that doth despite the spirit of grace by which he was sanctified , all those that have troubled God's servants shall bear their condemnation whosoever they be , O man thou art inexcusable that judgest another man, wherein thou art guilty thyself, For the Judgment of God must needs be in truth against such as commit such things , especially if men grow masterlike in censuring, it will increase to greater condemnation . all gotes, or unruly Christians, that will not be kept within God's fence, that is will not be ruled by God's ordinances and ministers, shall be separate in that day from God's sheep, and as a people accursed to be cast into an unavoidable fellowship with the devil and his angels , all hypocrites, that say and do not, or do all their work to be seen of men; and take God's covenant into their mouths & hate to be reformed how shall they escape the damnation to come? all wicked men with their scant measure and deceitful weights, and wicked balances, shall never be justified in the day of the Lord. what shall I say, it were too long to proceed to reckon all: and it is a short labor to conclude with the Apostle: no wantons, nor drunkards nor railers, nor extortioners, nor thieves, nor wrathful persons, nor gluttons, nor idolaters, nor jesters, nor filthy talkers, nor fearful persons nor liars, nor any that louelies, shall be able to stand in the day of Christ, but shall be shut out of the Kingdom of Heaven, and cast into the lake that burneth with fire and brimstone. And thus of the use for terror.

Secondly, upon the meditation of this last judgment diverse lessons for our instruction are enforced. First, it should restrain uncharitable judging and censuring one of another, for less matters especially for things indifferent. Who art thou that judgest another man's servant? he standeth or falleth to his own master. Christ is the Lord of quick and dead. And therefore why dost thou condemn thy brother? or why dost thou despise thy brother? for we shall all appear before the judgment seat of Christ'. In as much as the Lord Jesus Christ, will judge the secrets of all hearts, and give a just trial to the actions of all men, why should we forestall his judgment, or in doubtful matters, arrogate to our selves this honor of Christ? if we could consider that we shall then everyone give accounts unto God for himself , we should find work enough to do to look to our own score. Let us not therefore brethren judge one another anymore. Secondly, are there any matters of difference amongst us? let the saints judge them and end them : God will be contented to put his cause to them, at the last day ( for we know the Saints shall judge the world ) and therefore why should we refuse their arbitration? Thirdly, it should order and moderate our sorrows for our dead friends. We should not sorrow as people without hope: seeing we believe that all that sleep in Jesus, God will bring with him . We shall meet together again in that day, and afterwards live with the Lord together forever. And therefore we should comfort one another with these words. Fourthly, this summons to judgment, gives a dreadful warning and admonition to the world, even to all men everywhere to repent. Inasmuch as God hath appointed a day wherein he will judge the world in righteousness, by the man whom he hath appointed, whereof he hath given an assurance in that he raised him from the dead : Woe will be unto us, if that day come upon us unawares, before we have made our peace, and humbled our selves before God, and by unfeigned repentance turned from all our evil ways. It is an unsearchable compassion, that God shows, when he offers us this mercy, that if we will judge our selves we shall not be judged of the Lord in that day : And it will on the other side excessively incense his wrath, when having such grace offered, we neglect it, and death and judgment find our sins, both vnremitted on God's part, and unrepented on ours. Fifthly, Seeing all these things must be dissolved, how should it fire us, and daily quicken our dead and drowsy spirits, to a constant care of all possible holy conversation and godliness , unless we would discover our selves either to be Atheists, that mock at the judgment to come, or men given to a spirit of slumber, that in soul sleep it out, and will not consider our latter end.

Seeing we are all God's stewards, let us arm our selves as they that must then give accounts of our stewardship. And since we have all received some of God's talents, and gifts in our several places, let us be careful to approve our selves to be good servants and faithful, such as can return them with advantage, least the portion of the servant that hid his masters talents in the earth, fall upon us. Lastly since the day of judgment is the day of our full and final redemption, and since he shall come as a thief in the night, even in the hour that we think not: let us therefore watch , and be ready, always careful and diligent, sighing and groaning, longing and praying , hasting to and looking for this glorious appearance and revelation of our Lord and Savior Jesus Christ.

Thirdly, this may be a singular comfort to all mortified and penitent Christians: they may lift up their heads, and rejoice with joy unspeakable and glorious. For the Lord shall then come to be glorified in his saints and made marvelous in all them that believe . Ob. But the terror of the day may amaze a Christian. Sol. There is no spark of terror in this doctrine to a godly mind. For what should he fear? if he either consider the favor of the judge or the manner of the judgment. For the Judge is he that hath been all this while their advocate , to plead their suits by making intercession for them. And therefore when he comes to sit in judgment, he cannot go against his own pleading. He is their brother, and caries a most brotherly affection: and will he condemn his own brethren? he is their head, and hath performed all the offices of a head unto them, and can he then fail them, when they have most need of him? nay it is he that hath been judged for us on earth, and will he judge against us in heaven? what shall I say: he died for us to show his undoubted love, even that he might redeem us as a peculiar people to God, and will he fail us in the last act, when he should once for all accomplish his redemption for us? besides he hath already promised to acquit us in that day, and it hath been often confirmed both in the word and the sacraments and prayer: he hath left many pledges of his love with us, and therefore it were shameful unbelief to doubt his terror. What though he be terrible to wicked men? yet by judging in severity he hath not nor cannot loose the goodness of his own mercy: what should we fear him judging in his power, when we have felt salvation in his name? besides the manner of the judgment shall be in all righteousness and mercy. Thou shalt not be wronged by false witnesses, nor shalt thou be judged by common fame or outward appearance: the judge will not be transported with passion or spleen, nor will he condemn thee to satisfy the people: and besides there shall be nothing remembered but what good thou hast sought or done. And not the least goodness but it shall be found to honor and praise at that day. And if it were such a favor to a base subject if the King should take notice of him to love him and should in an open Parliament before all the Lord's and commons make a long speech in the particular praises of such a subject: what shall it be, when the Lord Jesus, in a greater assembly then ever was since the world stood, shall particularly declare God's everlasting love to them, and recite the praises (with his own mouth) of all that hath been good, in thy thoughts, affections, words or works throughout all thy life, or in thy death? especially if thou add the singular glory he will then adjudge thee too, by an irrevocable sentence. And so we come to the second appearance, viz. the appearance of Christians in glory.

Then shall ye also appear with him in glory.

The glory that shall then be conferred upon Christians may be considered either in their bodies or in their souls or both. The glory of their bodies after the resurrection is threefold. For first they shall be immortal, that is in such a condition as they can never die again or return to dust. For this mortal then shall put on immortality Secondly, they shall be incorruptible. That is not only free from putrefaction, but also from all weakness, both of infirmity and deformity. For though it be sown in weakness, yet it shall be raised in power, though it be sown in dishonor and corruption yet it shall be raised in honor and incorruption . Thirdly, they shall be spiritual not that our bodies shall vanish into ghosts or spirits: but because they shall be at that day so admirablie glorified and perfected, that by the mighty working of God's spirit, they shall be as able to live without sleep, meat, marriage or the like, as now the Angels in heaven are: and besides they shall be so admirably light and agile, and swift, that they shall be able to go abroad with inconceivable speed, in the air or heavens, as now they can go surely on the earth . The glory upon the soul, shall be the wonderful perfection of God's image in all the faculties of it. Then shall we know the secrets of heaven and earth. And then shall our memories will and affections be after an vnexpresseable manner, made conformable unto God. The glory upon both soul and body, shall be those rivers of joys and pleasures forever more. And thus shall the man be glorified that feareth the Lord.

The consideration of this glory, may serve for diverse uses. First let us all pray unto God, upon the knees of our hearts, from day today, that as he is the father of glory, so he would give unto us the spirit of revelation, that the eyes of our understanding might be enlightened, to know in some comfortable measure, and that we might be able with more life & affection, to meditate of the exceeding riches of this glory and inheritance to come. Our hearts are naturally herein exceeding both dull and blind: marvelous unable with delight and constancy to think of these eternal felicities: and this comes to pass by the spiritual working of Satan, and the deceitfulness of sin, and too much employment and care about earthly things. But a Christian that hath so high a calling, and hopes for such a glorious end, should not alow himself in that deadness of heart: but as he gaineth sense by prayer in other gifts of grace, so should he strive with importunity and constancy, wrestling with God, without intermission, so as no day should pass him, but he would remember this suit unto God, till he could get some comfortable ability, to meditate of this excelling estate of endless glory. Secondly, this should make us to be patient in tribulation , and without murmuring or grieving, to endure hardness , and temptations in this world. For they are but for a season, though they be never so manifold or great: and the afflictions of this present life are not worthy of the glory to be revealed . though we might be dismayed while we look upon our crosses, and reproaches, and manifold trials, yet if the Lord let us have access unto this grace , to be able soundly to think of the glory to come, we may stand with confidence, vnapalled, and with unutterable joy, look up to the glory we shall shortly enjoy, when the trial of our faith being more precious then the gold that perisheth shall be found unto honor and praise through the revelation of Jesus Christ . Yea what were it to loose, (not some of our credits, or our goods) but even our lives seeing we are sure to find them again with more then a hundred fold advantage, at the time when Christ shall come in the glory of his father, to give unto all men according to their deeds. Besides we must know that there is no talking of sitting at Christ's hand, in glory, till we have asked our selves this question, whether we can drink of the cup he drank of, and be baptized with the baptism he is baptized with . And then if we can suffer with him we shall reign with him: and shall be glad and rejoice with exceeding joy when his glory shall appear. And in the mean while the spirit of glory and of God resteth on you .

Thirdly, seeing Christ will receive Christians into such glory, it should teach us to receive one another , into both our hearts and houses. Why shouldst thou be ashamed or think it much with all love and bounty, and bowels of affection to entertain and welcome, the heirs of such eternal glory? Oh if thou couldst but now see but for a moment, how Christ doth use the souls of the righteous in heaven, or will use both body and soul at the last day, thou wouldst forever, honor them whom Christ doth so glorify, and make them now thy only companions, whom thou shouldest see to be appointed to live in such felicity forever.

Fourthly, the thought of this glory, should win us to a care to be such as may be capable of it. Qu. What must we do that we may have comfort, that we are the men shall partake of this glory, and speed well in the day of Jesus Christ? Ans. First, Everyone that would have this hope must purge himself as Christ is pure : we must be much in the duties of mortification. For no unclean person can enter into the kingdom • f glory. And unclean we are all, till we be washed in the blood of Christ by justification, and bathed in tears of true repentance by mortification. It hath been observed before, that if we would not have the Lord to judge us, we must judge our selves . And if we would not have Christ to take unto him words against our souls, we must take unto us words against our sins to confess and bewail them in secret. Secondly, we must labor for the assurance of faith. It is faith that is the evidence of the things not seen . It is faith that shall be found to honor and praise in the revelation of Jesus Christ , It is faith to which the promise of eternal life is made . Thirdly, we should labor to get unto our selves the benefit of a powerful preaching ministry, for thereby our hearts may be wonderfully stirred up to see the glory of sincerity on earth, and it will open a wide door to behold as in a mirror the glory to come with an open face, changing us into the same image from glory to glory by the spirit of God. I say not that this is of absolute necessity as the former are, but it is of wonderful expediency. Fourthly, we must be circumspect and watchful, in special manner attending to our own hearts that we be not at any time oppressed with the cares of this life, or voluptuous living , if ever we would be able to stand in the day of judgment, and escape the fearful things that are to come: especially we must look to our selves in these things least that day come upon us at unawares. Fifthly, Do we look for the mercy of our Lord Jesus Christ into eternal life ? then we must (as the Apostle Jude showeth) edify our selves in our most holy faith, praying in the holy Ghost, and keep our selves in the love of God, we must be afraid of whatsoever may estrange the Lord from us, or any way darken the sense of his love. For we may be assured, if we have his favor and walk before him in the sense of it, we shall have glory when we die. Likewise, praying in the holy Ghost, with constancy and frequency doth maruellouslie enrich a Christian, both with the first fruits of glory, even glorious joy on earth, and with the assurance of fullness of glory in heaven. Sixthly, the Apostle John seems to say if love be perfect in us, we shall have boldness in the day of judgment . As if he would import, that to be inwardly and affectionately acquainted with Christians on earth, is a notable means to procure us gracious entertainment with Christ in heaven: especially if we perfect our love, and grow to some Christian ripeness in the practice of the duties of love in a profitable fellowship in the Gospel. It is good discretion, to grow as great as we can with Christians, that so we may win the favor of Christ. Lastly, the Apostle Paul shows in the second to the Romans, that they that seek glory and honor and immortality, and everlasting life, must be patient in well doing. For they shall be rewarded according to their works. And to every man that doth good, shall be honor and glory, and power, to the Jew first and also to the Grecian . For all that have any tidings of salvation in the Gospel, or look for that blessed hope and appearing of that glory of the mighty God, must live soberly, righteously and godly in this present world . Without holiness no man shall see God . And therefore we should be abundant in the work of the Lord, forasmuch as we know, that our labor shall not be in vain in the Lord . And thus far of the glorious appearance both of Christ and Christians. And thus also of the first rule of life, namely the meditation of heavenly things.

Verse 5.

Mortify therefore your members which are on earth, fornication, uncleanness, the inordinate affection, evil concupiscence, and covetousness, which is idolatry.

Th • se words with those that follow to the tenth verse, contain the second principal rule of holy life, and that is the mortification of evil. These evils to be mortified are of two sorts, for either they are vices that concern our selves most, or else they are injuries, that concern the hurt of others also. Of the mortification of vices he intreats v. 5.6.7. of the mortification of injuries he entreats, v. 8.9.

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

In the fifth verse there are two things. First the preposition of mortification, in these words mortify therefore your members that are on earth. Secondly, a catalogue of vices to be mortified, or the enumeration of certain special sins a Christian should be careful to keep himself from, viz. fornication, uncleanness, &c.

The general consideration of the whole exhortation to mortification, should imprint this deeply in our hearts, that unless we do repent of those sins have been in our natures and lives and be careful to flee from the corruptions that are in the world, we shall never have comfort that we are accepted with God. We should bring to the particular opening of all the verses, a mind resolved of the general. And to quicken us a little the more, to the respect of this doctrine, and to enforce the care of parting with our sins, I will briefly touch by the way some few reasons, why we should be willing to entertain [unspec 1] all counsel that might show us any course to get rid of sin. First, our vices are the fruits of our corrupted nature. They arise not from any noble or divine instinct but are the effects of base flesh in us. And we should carry the thoughts of it in our minds, when we are inclined or tempted to vice: we should say within our selves, this evil proceeds not from anything that might declare greatness, or true spirit in a man: what is passion or lust or covetousness, but the base work of the filthy degenerated flesh? Secondly, [unspec 2] our vices are the only things that defile us, and make us loathsome before God and men. It is not mean clothes, or a deformed body, or a poor house, or homely fare, or any such thing that makes a man truly contemptible: no, no, it is only sin can defile : and bring that which is true contempt. Thirdly, the bond and forfeiture of the law or covenant of works lieth upon the back of every man that lives in sin without repentance. For the law is given to the lawless and disobedient (as the Apostle shows) to ungodly and sinners, to whoremongers, and liars, and to all that live in any sin contrary to wholesome doctrine . Fourthly, are not strange punishments to the workers of iniquity? is not destruction to the wicked? what portion can they have of God from above? and what inheritance from the almighty from on hie? the hearts of holy men that have considered the fearful terrors of God denounced in scripture against the vices of men, have even broke within them, and their bones have shaken, for the presence of the Lord, and for his holy word. Fifthly, Christ will be a swift witness against all fearless and careless men, that being guilty of these vices or the like, make not speed to break them of by repentance. Lastly, know ye not that the unrighteous shall not enter in to the kingdom of heaven? be not deceived for these things the wrath of God cometh upon the children of disobedience. Now I come to the words particularly.

Therefore ] This word caries this exhortation to something before. If it be referred to our rising with Christ, v. 1. then it notes that we can never have our part in Christ's resurrection, till we feel the virtue of his death killing sin in us. If it be referred to the meditation of heavenly things, then it notes that we can never set our affections on things that are above, till we have mortified our members that are on earth. The corruption of our natures and lives are the cause of such disability to contemplate of or affect heavenly things. And as any are more sinful they are more unable thereunto. If the word be referred to the appearance of Christ in the former verse, then it imports that mortification is of great necessity unto our preparation to the last judgment, and will be of great request in the day of Christ.

Mortifi • ] To mortify is to kill, or to apply that which will make dead. The Lord works in matters of grace, in the judgment of flesh and blood by contraries. Men must be poor, if they would have a kingdom, men must sorrow if they would be comforted. Men must serve if they would be free . And here, men must die if they would live. God's thoughts are not as man's, but his ways are higher than man's ways, as the heavens are higher than the earth . Which may teach us as to live by faith, so not to trust the judgment of the world or the flesh in the things of God.

But the manifest doctrine from this word is this, that true repentance hath in it the mortification of sin. And so it implies diverse things. First, that we must not let sin alone till it die it self, but we must kill sin while it might yet live. It is no repentance to leave sin when it leaveth us: or to give it over when we can commit it no longer. Secondly, that true repentance makes a great alteration in a man. Thirdly, that it hath in it, pain and sorrow. men use not to die ordinarily without much pain, and sure it is sin, hath a strong heart, it is not soon killed: it is one thing to sleep, another thing to die: many men with less ado get sin asleep, that it doth not so stir in them, but alas, there must be more ado to get it dead, by true mortification. Fourthly, true repentance extinguisheth the power of sin and the vigor of it. It makes it like a dead corps, that neither it stirs it self, nor will be stirred, by occasions, persuasions commandments or st • oaks. It is a wonderful testimony of sound mortification when we have gotten our old corruption to this pass: and constancy in prayer and hearing and daily confession and sorrow for sin will bring it to be thus with us: especially if we strive with God and be earnest with spiritual importunity, watching the way of our own hearts, to wound sin so soon as we see it begin to stir. Yet I would not be mistaken as if I meant that a Christian could attain such a victory over sin, that it should not be in him at all, nor that he should ever be stirred with the temptations or enticements or occasions of evil. But my meaning is, that in some measure and in the most sins a Christian doth find it so, and in every sin his desire and endeavor is daily to have it so. And his desire is not without some happy success, so as sin dieth or lieth a dying every day.

But here a question may arise: Did not the Apostle grant they were dead before, and if they were dead to the world, they were without question dead to sin also, how then doth he speak to them to mortify sin, doth it not imply they had not been mortified before? I answer, the Apostle may well use this exhortation for diverse reasons. First, many of them perhaps were dead but in appearance: they professed mortification but were not mortified. Secondly, it might be some of them had begun to use some exercises of mortification, but had not finished their mortification: sure it is, and we may see it by daily experience, that many being won by the word, and smitten with remorse, have sometimes the pangs of sorrow for their sins, but quickly are a weary of seeking sorrow in secret for sin: they give over, before they have soundly and sufficiently humbled their souls. But may someone say, how long should we continue our sorrows, or how long should we judge our selves in secret for our sins? I answer: thou must not give over thy sorrows. First, till the body of sin be destroyed. That is till that general frame of sinfulness be dissolved till I say thou have set some order in thy heart and life, so as the most sins thou diddest before live in, be reformed. Secondly, it were expedient thou shouldest still seek to humble thy soul, till thou couldest get as much tenderness in bewailing thy sins, as thou wert wont to have in grieving for crosses, till thou couldst mourn as freshly for piercing God's son as for losing thine own son . Thirdly, thou must sorrow till thou find the power of the most beloved and rooted sins to be in some measure weakened and abated. Fourthly, thou doest not well to give thy sorrows over, till thou find the testimony of Jesus in thy heart, that is till God answer thy mournful requests of pardon, with some joys in the holy Ghost, and the dew of heavenly refreshings. But will someone say, must we lay all aside and do nothing else bu • sorrow till we can find all those things. Ans. I mean not that men should neglect their callings all this while, or that they should carry an outward countenance of sorrowing before others, or that they should all this while afflict their hearts with discontentment or the like. For when the Apostle, willes men to pray always, he means not that they should do nothing but pray. But he would have them to keep a set course of praying every day and besides to watch to all the extraordinary occasions or opportunities of prayer, which being done a Christian may be truly said to pray continually: though otherwise he follow his calling diligently. The like I say of sorrowing always. But that I may express my meaning distinctly. I think, till thou canst attain the former things thou must observe these rules. First, thou must lay aside thy recreations and carnal reioicings, for this the Apostle James imports when he saith, Let your laughter be turned into heaviness, and your joy into mourning . Secondly, thou must beg sorrow at God's hand every day constantly in the times set apart for prayer, till the Lord give thee rest to thy soul by granting the things before mentioned. Thirdly, thou must not neglect the times of special fasting and humiliation, if the Lord call thereunto . Lastly thou must use special sobriety in the restraint of thy liberty in earthly things, and be watchful to make use of all opportunities of softening thy heart. These things being observed thou mayst seem unto men not to sorrow, and mayst follow thy calling seriously, and yet be truly said to sorrow always. Thus of the second reason why the Apostle exhorts still to mortification.

Thirdly, the dearest and humblest servants of God, may be called upon to mortify their members that are on earth, though they have truly and soundly repented of sin before, by reason of the evils of every day, with daily and a fresh even after calling break out in their hear • s and lives: and for which they must still renew their repentance. For their first repentance only delivers them from sins past: they must renew their mortification, as their corruptions are renewed.

Members ] It is certain by members on earth, the Apostle means sin, and that fitly. For first, actual sins in relation to original sin, are as so many members that grow from it. Secondly, by a Metonimie of the subject, sin may be called our members, because it is brought into action by the help and service of our members. Thirdly, if the Apostle had spoken to wicked men, he might well have called sin their members, because they love sin as they love their members: and therefore to take away their sin, is to pull out their eyes, or to cut of their hand or feet, as our Savior shows . Fourthly, sins in the Colossians and so in all the faithful, may be here called members comparatively, with the body of sin mentioned Col. 2.12. as if the Apostle should say, the body of sin is already cast off and destroyed in you by your former repentance, but yet there remains some limbs of sin, some members of it, these resist: and in this sense we may here note a lively difference between sin in wicked men and sin in godly men. For in wicked men there is the whole body of sins, that is all their sin, vnremitted and unrepented. But in godly men, the body of sin, even the greater number of their sins they have abandoned: only some few members of their sins remain, which every day molest them. But before I pass from these words, two things are further to be noted. First, that he saith, your members. Secondly, he addeth which are on earth.

Your ] the Apostle saith well your members: for indeed properly our sins are our own, and nothing else.

Which are on earth ] they are also well said to be on earth: because they are signs of the earthly man, and because they tend only to earthly pleasures and contentments, and because men with these unrepented of, are not admitted into Heaven.

Thus of the general proposition. Now follows the catalogue of sins to be mortified: before I enter upon the particular consideration of them, something may be learned from the Apostles order, First, he teacheth men to reform their own personal vices & then orders them for mortifications of injuries to other men: sure it is, that every filthy person, will be an injurious person: and till men repent of their lusts and other such like personal corruptions they will never cease to be injurious to other men. And ordinarily, men that are notable for malice, or blasphemy that is cursed speaking, and such like sins as the Apostle after names, they are exceeding vicious persons other ways. Instance but in such as reproach God's servants: mark it both in city and country, who are they that raise and vent all slanders and strange reports, concerning such as preach or profess the Gospel of Jesus Christ in the truth and sincerity of it: I say mark them particularly: for my own part, in my little observation, I have found them always, either to be papists or superstitious persons, or drunkards, or notable whore-masters and filthy persons, or people guilty of other notable crimes, indeed sometimes their abominations are not so commonly and publicly discoursed of, because either they are men of greater place, or else their vices are more covered over and gilded with cunning pretences: yet seldom falls it out, but their wickedness is commonly known: and many times God's children that are unjustly touched, could upon sufficient grounds detect strange abominations in their adversaries, and this was unto David usually a strong argument of comfort, that his adversaries were men whom he knew to be workers of iniquity. And thus much from the order of these catalogues.

The sins here reckoned up, are sins either against the seventh commandment, Viz. fornication, uncleanness, inordinate affections, or against the tenth commandment, evil concupiscence : or against the first commandment covetousness which is idolatry.

First of the sins against the seventh commandment: I might here observe, in that they are placed in the first place, that God would have Christians to be especially careful to preserve their chastity. For this is one thing principal in the will of God concerning our sanctification, that we should abstain from fornications , and that everyone should know how to possess his vessel in holiness and honor. And to this end hath the Lord given us so many precious promises, that we might resolve to cleanse our selves from all filthiness both of flesh and spirit , now in the handling of these sins against the seventh commandment here mentioned I will keep this order. First, I will particularly entreat of the nature and effects of each of these three sins, and generally make use of all together, and therein show the remedies against all sins of uncleanness.

Fornication ] There is fornication in title only, as when victualers were called by the name of Harlots. Secondly, there is a metaphorical kind of fornication, or allegorical. So wicked men are said to be bastards , and the Jews were borne of fornication , Thirdly, there is spiritual fornication: and so idolatry is fornication, and so usually termed, both by the Prophet Hosea, and the Apostle in the Revelation. Lastly, there is corporal fornication: and that sometimes notes whoredom in the general, and sometimes it notes that filthiness that is committed actually by unmarried persons: and this later kind of filthiness was exceeding common among the Gentiles, in all nations, especially where it was committed, with such as professed to be whores. And so it was an effect of that horrible blindness into which the nations fell, upon their idolatry: But I suppose it may be here taken for all Adultery and whoredom. And then I come to the reasons which may be collected against this sin, out of several Scriptures: and generally it is worthy the noting, that ever the more the world lessens the hatefulness of this sin, the more the holy Ghost aggravates it it: as here it is set in the forefront that the first and greatest blows of confession and prayer might light upon it. But I come to the particular reasons against fornication.

3. It defiles a man worse then any leprosy: it is filthiness in a high degree of hatefulness.

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

3. It is one of the manifest works of the flesh .

4. It is so hateful that it ought not once to be named among Christians.

5. It brings with it horrible dishonor. If a thief steal to satisfy his soul, because he is hungry, men do not so despise him: but he that committeth adultery with a woman is destitute of understanding: He shall find a wound and dishonor and his reproach shall never be put away . It is better be buried in a deep ditch, then to live with a whore .

6. It utterly makes shipwreck of innocence and honesty. A man may as well take fire in his bosom, and his clothes not be burnt: or go upon coals and his feet not be burnt, as go into his neighbors wife, and be innocent , the strange woman, increaseth transgressors amongst men . It is impossible to be adulterous and honest.

7. It is a sin of which a man or woman can hardly repent, for whoredom and wine as the Prophet notes take away their heart . The guests of the strange woman are the most of them in hell , for the wise man further avoucheth, surely her house tendeth to death and her paths unto the dead .

8. It will bring God's curse upon a man's estate: many a man is brought to a morsel of bread by it . Yea it may bring a man into almost all evil in the midst of the congregation , for fornication is a fire that will devour to destruction , and root out all a man's increase , and therefore to be accounted a wickedness and iniquity to be condemned.

9. By this sin a man may make his house a very stews: the Lord may justly plague his filthiness, in his terrible wrath, suffering his wife, children, or servants also to defile his house with like abominations.

19. If it were not otherwise hateful, yet this is sure it will destroy a man's soul .

Lastly the Apostle Paul in the first Epistle to the Corinthians and the sixth chapter, hath diverse reasons against this sin . First, the body was made for the Lord as well as the soul . Secondly, the body shall be raised at the last day to an incorruptible estate . Thirdly, our bodies are the members of Christ . Fourthly, he that coupleth himself with an Harlot, is one body with an Harlot . Fifthly, this is a sin in a special sense against our own bodies . Sixthly, the body is the temple of the holy Ghost . Finally, the body is bought with a price and therefore is not our own.

These reasons should effectually persuade with Christian minds, to abhor and avoid this wretched sin: and those that are guilty of it, should make haste by sound repentance to seek forgiveness, having their souls washed in the blood of Christ: for howsouer for the present they live securely through the methods of Satan, and the deceitfulness of sin, yet may they be brought into the midst almost of all evils before they be aware . Let them assure themselves that th • • nd will be bitter as wormwood, and sharp as a two edged sword , for he that followeth a strange woman, is as an ox that goeth to the slaughter, and as a fool to the stocks for correction: till a dart strike through his liver, as a bird hasteth to to the snare, not knowing that he is in danger , for if the filthy person could escape all manner of Judgment from men, yet it is certain that whoremongers and adulterers God will judge , but because God for a time holdeth his tongue, therefore they think God is like them: but certainly the time hasteth, when the Lord will set all their filthiness in order before them, and if they consider not, he will cease upon them when no man shall deliver them : especially they are assured to lose the Kingdom of Heaven, and to feel the smart of God's eternal wrath, in the lake that burneth with fire and brimstone : neither let them applaud themselves in their secrecy, for God can detect them, and bring upon them the terrors of the shadow of death, when they see they are known , the heavens may declare their wickedness, and the earth rise against them. and the fire not blown may devour them.

Neither let any nurse themselves in security in this sin, under pretence that they purpose to repent hereafter: for they that go to a strange woman seldom return again: neither take they hold of the way of life , for whoredom takes away their heart . If they reply that David did commit adultery and yet did return? I answer, it is true, of many thousand adulterers, one David did return, but why mayest thou not fear thou shouldest perish with the multitude, did not return? besides when thou canst show once David's exquisite sorrows and tears, I will believe thy interest in the application of David's example.

Uncleanness ] by uncleanness here I suppose is meant all external pollutions or filthiness, besides whoredom. As first with devils, and that either sleeping, by filthy dreams, or waking as is reported of some witches. Secondly with beasts and this is buggery. Thirdly, with men, and that is Sodomitry. Fourthly, with our own kindred, and that is incest. Fifthly, with more wives then one and that is Poligamie. Sixthly with ones own wife, by the intemperate or intempestiue use of the marriage bed, as in the time of separation. Seventhly, with a man's own self, as was Onans sin, or in like filthiness, though not for the same end. These as the Gentiles walk in the vanity of their minds, their cogitations are darkened, they are strangers from the life of God, through their ignorance and hardness of heart, being for the most part, past feeling, and many of them delivered up to a reprobate sense, as ascourge of other sins and and foul vices, which abound in them, these are the shame of our assemblies: and many times visited with secret and horrible Judgments.

Inordinate affection ] the original word, notes internal uncleanness especially the burning and flaming of lust though it never come to action, or the daily passions of lust, which arise out of such a softness or effeminatenesse of mind, as is carried and fired with every occasion, or temptation: this is the lust of concupiscence , and howsoever the world little cares for this evil, yet let true Christians strive to keep their hearts pure and clean from it, for they were as good have a burning fire in them . Secondly, those lusts fight against the soul , they wound and pierce the conscience. Thirdly, the devil begins the frame of his work in these: he desires no more liberty, then to be allowed to beget these lusts in the heart. He is not called the father of lusts , for nothing: he can by these inordinate thoughts and affections, erect unto himself such strong holds, was nothing but the mighty power of God, can cast down. Fourthly, the Apostle saith, lust is foolish, and noisome and drowns men in perdition . Fifthly, they hinder the efficacy of the word: thats the reason why diverse men & women, are ever learning & are never able to come to the knowledge of the truth? even this, they are carried about with diverse lusts. Sixthly, they greatly purge upon faith and hope: they hinder or weaken the trust on the grace of God brought us by Jesus Christ: and therefore the Apostle Peter counsels Christians not to fashion themselves according to the lusts of their former ignorance . Seventhly those monstrous crimes mentioned in the first to the Romans, grow originally from these lusts .

The uses of all these together, now follow. And first we may hence see great cause of thankfulness, if the Lord have delivered us and kept us from these monstrous abominations, and especially if the Lord have made us sincere to look to and pray against, and in some happy measure to get victory over those base lusts of the heart and evil thoughts: if there were nothing else to break the pride of our natures, this should, to consider seriously what monstrous devilish filthiness, Satan hath wrought others too, and if God should leave us, might bring the best of us to. But especially this should teach us to use all possible remedies against these or any of these vncleanesses.

The remedies are of two sorts. First, for such as have been guilty of any of the former vncleanesses. Secondly, for such as would preserve themselves against them, that they might not be defiled with them. There are two principal remedies for the unclean person. The first is marriage or the right use of it, if it be in single persons, they must remember the Apostles words, it is better to marry then to burn , and if they be married, they must know, that the love of their husbands or wives, is the special help to drive away these impure pollutions: for such is the counsel of the holy Ghost in the fifth of the Proverbs to them that are infected with these vicious and predominant inclinations , and if they find (as it is certain every unclean person doth find) want of love to their own husbands or wives, then must they beg affection of God by daily and earnest prayer. But in the second place unclean persons must know that marriage alone will not serve turn, but they must add repentance: for lamentable experience shows, that marriage without repentance abates not the power of lust. And therefore such as would deliver their souls from the vengeance to come due unto them, for uncleanness whether inward or outward, must seek to God and with many prayers and tears beg pardon: they must be washed from filthiness by the blood of Christ, and the tears of true repentance. Neither let men deceive themselves a little sorrow will not serve turn for these pollutions, and therefore the Apostle useth the word washed , to note the repentance of the Corinthians from these and such like sins. Now there can be no washing without water, neither will a drop or two serve turn.

Secondly, that those that are not guilty may be preserved against uncleanness, these things are of great use and profit. First, the word of God and the sound knowledge of it, for saith the Lord in the second of Proverbs: If thou wilt receive my words, and hide my commandments within thee: if thou callest after knowledge and criest for understanding if thou seekest her as silver, and searchest for her as for treasures, then shall counsel & understanding preserve thee, & deliver thee from the evil way and from the strange woman, which flattereth with her words, and forsaketh the guide of her youth, and forgetteth the covenant of her God. and hereunto agreeth David : for propounding this question, by what means a young man might cleanse his heart, he answereth, by taking heed to the word . So Saint John speaking to the young men, saith, the word of God abideth in you, and ye have overcome the wicked one .

Secondly, meditation is another great preservative: wouldst thou remove wickedness from thy flesh, even all the vanities of youth? then thou must remember thy creator in the days of thy youth . Thou must much and often think of the Lord God, that made thee, not that thou shouldest wallow in the mire of these swinish pollutions. Besides it is profitable to force thy heart to the often meditation of thine own mortallity: that the thoughts of thy death, may be a kind of death to thy lusts: this the Apostle Peter implies, when he saith, as strangers and pilgrims abstain from fleshly lusts : manifestly importing, that if we did seriously think that we are here but strangers and pilgrims, it would tame the violence of these hateful lusts. Also we should much ponder upon the examples of such as have sinned, and the Lord hath fearfully visited them both for and in their sin, for all those things came unto them for ensamples and were written to admonish us upon whom the ends of the world are come .

The third preservative, is daily, earnest and constant prayer unto God against them. And if we feel the beginning to rise in us, we should labor for special sorrows, even, with grief of heart to rack and crucify them. Lust will not usually out of the soul if it get any footing, till it be fired out with confession and godly sorrow. And therefore the Apostle useth the phrase of crucifying the lusts of the flesh . And that prayer is a remedy the Apostles ownly practice shows, for when Satan buffeted him, he prayed unto God, and that thrice, that he might get the temptation to depart from him .

The fourth preservative, is to walk in love. I mean Christian love to God's children: and such a love, as hath both affection and society, and spiritual employment in the furtherance of the Gospel. When the Apostle would charge the Ephesians to avoid fornication and all uncleanness, he doth first advise them, and that seriously, to walk in love? as knowing that the exercise of true Christian love, breeds such contentment, and desire of holiness, that it mightily fenceth the heart against all base lusts whatsoever. For they cannot stand together: and usually such as are withdrawn by concupiscence are likewise withdrawn from all profitable fellowship with God's children.

The fifth preservative is, watchfulness, in the daily observing of the first motions of lust, and in carefulness in directing the heart into God's presence, deuoting in our covenants and desires our thoughts and affections to God. Thus Solomon, when he would give direction against the whorish woman, adviseth My son give me thy heart and let thine eyes delight in my ways .

The last preservative is, to avoid the causes and occasions of lust and uncleanness. The first is idleness. This was one of the causes of the detested uncleanness of Sodom, as the Prophet Ezekiel shows . And contrariwise diligence in our callings is a notable help to keep out inordinate desires, and vain thoughts, and commonly persons overtaken with uncleanness abound with idleness. The second is, fullness of bread, that is, by a synechdoche, excess in meats and drinks, either for the measure or daintiness of them. And contrariwise, to beat down down our bodies , either by abstinence, or sobriety in the use of the creatures, is a notable means to quench and abate those flames if they be risen, and to keep them also from that special aptness to rise. The third is, the high estimation of earthly things, and the too great liking of them: for this love secretly brings in lust. Thus the Apostle to Timothy says, that the love of money and riches, breeds noisome lusts, which in short time drown man in perdition. The like may be said of the estimation and too much viewing of apparel, beauty, &c. The fourth is ignorance and hardness of heart. For thus it was in those the Apostle mentions in the fourth to the Ephesians . That greediness to defile themselves with all sorts of uncleanness arose and increased in them by reason of the insensibleness of the heart, and the blindness and emptiness of their minds. And on the other side lust cannot get such a head, so long as any sound measure of knowledge is stirring in the mind, or tenderness remains in the heart, lust desires both a dark house and a dark mind. The fifth is evil company. And therefore the holy Ghost gives this rule to those that would not be ensnared with the strange woman, walk thou in the way of good men and keep the way of the righteous. The last is care for the flesh. It is the liberty men take not only to feed themselves in contemplative wickedness, but also to plod and cast about how to satisfy & fulfil their lusts, that doth so much confirm them in the custom of uncleanness. And therefore the Apostles counsel is, take not care to fulfill the lusts of the flesh.

Thus far of the sins of the seventh commandment. The sin against the tenth commandment follows.

Evil concupiscence ] This vice contains all sorts of evil thoughts and inclinations and desires, after any kind of pleasure, profit, honor, but especially lustful inclinations or thoughts. And it differs from inordinate affection, because inordinate affection hath in it principally the burning of lust and a kind of effeminatenesse, the soul being overcome and inthralled with the power of lust. Now I think this concupiscence notes, lust as it is in inclination or evil motion, before it come to that high degree of flaming, or consent: and it is well called evil concupiscence for there is a good concupiscence, both natural and civil and spiritual. Natural, after meat, sleep, procreation, &c. civil, which is an ordinate desire after lawful profits and pleasures. Spiritual, and that is a lust for and after heavenly things. And so the spirit lusts against the flesh.

Now that we may know the Apostle hath great reason, to counsel men to mortify evil thoughts though they never come to consent: these reasons may show. First, concupiscence in the very inclination and first thoughts is a breeder, it is the mother of all sorts of wickedness, if it be not betimes killed in the conception. The Apostle James shows, that concupiscence will be quickly enticed, yea it will entice and draw away a man, though from without it be allured with no object. And when it hath drawn a man aside, it will conceive, and breed with very contemplative pleasures, and when it hath conceived, and lien in the womb of the mind, and lain there nourished from time to time, unless God show the greater mercy, it will bring forth bring forth I say a birth of some notable external evil action, and when it hath gone so far, like an impudent beldame, it will egg on still unto the finiishing of sin, by custom in the practice, and so indeed (of it self) it will never leave, till it hath brought forth (as a second birth) death, and that both spiritual and eternal death, and sometimes a temporll death too. Secondly, if these lusts go no further then the inward man, yet sin may reign even in these. There may be a world of wickedness in a man, though he never speak filthy words, or commit filthy action. There is a conversing with the very inward lusts of the flesh , which may prove a man to be merely carnal and without grace, as well as outward evil life. Thirdly, this secret concupiscence may be a notable hindrance to all holy duty. This was that the Apostle so bitterly cries out against in the seventh to the Romans. This was it, that rebelled so against the law of his mind: and when he would do any good, it would be present to hinder it. This is it whereby the flesh makes war and daily sights against the spirit , tis the lust after other things, that enters into man's heart and chokes the word and makes it unfruitful . What is the reason why many pray and speed not? is it not by reason of their lusts that sight in their members? Qu, But is there any man that is wholly freed from these? Ans. There is not. Every man hath in him diverse kinds of evil thoughts: but yet there is great difference: for then is a man's estate dangerous, when these lusts and evil thoughts, are obeyed , served , fulfilled , and cared for . For those are the terms by which the power of them in wicked men, are expressed, but so they are not in a child of God, that walks before God in uprightness. The consideration of all this may break the harts of civil honest men. For hence they may see that god means to take account of their inward evil thoughts. And that if very concupiscence be not mortified, it may destroy their souls: though they be never so free from outward enormities of life. Paul while he was carnal, was unrebukable for outward conuer,+sation, but when the law shown him his lusts and evil thoughts, he then sawall was in vain.

And covetousness which is idolatry ] Now followeth the sin against the first commandment. And it is described both in it self and in relation to God. In it self it is covetousness: and in relation to God, it is idolatry.

Covetousness is a spiritual disease in the heart of man, flowing from nature, corrupted, and ensnared by Satan, and the world, inclining the soul to an immoderate and confident (yet vain) care after earthly things, for our own private good, to the singular detriment of the soul. Covetousness I call a disease: for it is such a privation of good, as hath not only want of virtue and happiness, but a position of evil in it, to be shunned more then any disease for as the text saith, it is an evil sickness. And this disease is spiritual ; and therefore it is hard to be cured. No medicine can help it, but the blood of Christ. It is not felt by the most, but hated only in the name of it. The subject where this disease is, is the heart of man. For there is the seat or palace of this vice. And therefore S. Mark adds covetousness to those vices Saint Matthew had said did defile a man. The internal efficient moving cause of this evil, is nature corrupted. It is a sin every man had need to look too: for man's nature is stirred with it. It is an universal quaere, who will show us any good? and yet I say corrupted nature, for nature of it self is content with a little: it is corruption that hath bred this disease. The external efficient causes, are the devil snaring and the world tempting. The form of this evil is, an inclination to the immoderate and confident care of earthly things. I say inclining the soul, to take in the lowest degree of covetousness. For some have their hearts exercised in it, and wholly taken up with it: their eyes and their hearts, and their tongues, are full of it. Now others are only secretly drawn away with it, and daily infected with the inclinations to it. I add, moderate and confident care because honest labor or some desire after earthly things are not condemned. Only two things constitute this vice. First, want of moderation, either in the matter, when nothing will be enough to satisfy their having, or in the measure of the care, when it is a distracting, vexing continual care, that engrosseth in a manner all the thoughts and desires of a man. Secondly, carnal confidence, when man placeth his felicity and chiefest stay and trust in the things he either possesseth or hopeth for. I add, yet vain, because let the covetous person, bestow never so much care, or attain to never so much success of his cares, yet as Solomon saith, He that loveth silver shall not be satisfied with silver, and he that loveth riches, shall be without the fruit thereof . And after all his travail, his riches may perish whiles he looks on, or if they were more sure to continue, yet he shall not continue with them himself. For as he came forth of his mothers belly he shall return naked, to go as he came, and shall bear nothing away of his labor, which he hath caused to pass by his hand. In all points as he came so shall he go, and then what profit hath he that he hath travailed for the wind. [unspec 14] The object of this care and desire, is earthly things. For if it were a covetousness [unspec 15] or desire of the best things, or spiritual gifts, that were both commended and commanded . These words for his own private good, note the end of the covetous man's care. For if all this care for earthly things, were for God's glory or the good of the Church, it might be allowed. And I say for his good, because that he propounds to himself, though many times, when he hath gotten much together, the Lord will not let him have the use of it. Note the best thing in the description, is the effect of covetousness, and that is the singular detriment of the soul, which may appear diversely. For first covetousness doth infatuate and besot the mind of man, that it cannot understand. The Prophet Isaiah saith of those dumb and greedy dogs, that they could not understand: and he giveth the reason. For (saith he) they all look to their own way, everyone for his advantage and for his own purpose and profit . And Solomon seems to say that if covetousness be in the heart of a Prince, it will make him destitute of understanding . And it is certain (mark it) worldly minded persons are the most dull, and incapable persons in spiritual things, almost of all other sorts of men. For though they would get a little understanding while they are hearing, yet the cares of life presently chokes all. Secondly, covetousness pierceth the soul through with many a sorrow . The covetous person is seldom or never free, from one notable vexation or other. His heart is troubled, and he will trouble his house also. As Solomon saith he that is greedy of gain troubleth his own house . All is continually in a tumult, of hast and hurry, what with labor, and what with passion and contention, the covetous man and his household never live at hearts ease and rest. Thirdly, covetousness and the desire to be rich bring into the soul, a wonderful number of temptations and noisome lusts, enough to damn him, if he had no other sins . Fourthly, it is here added that covetousness is idolatry: it makes a man an idolater. Mammon is the idol, and the worldling is the Priest that sacrificeth to mammon. Now the covetous man serves his mammon, with a twofold worship. For with inward worship, he loves, desires, delights in, and trusts in his wealth. And for his outward service, he spends all his time upon his idol, either in gathering or keeping, or increasing, or honoring it. Lastly what should I number particulars? covetousness? why the Apostle saith, it is the root of all evils. For there is almost no kind of sin but the sap of covetousness will nourish it. If the Lord had but the ripping up of the heart and life of a covetous person, and would describe his vices before us, oh what swarm of all sorts of evils could the Lord find out? well, let us be assured of this general, that howsoever covetous persons may color matters yet indeed they are wonderful vicious persons. Neither are their sins the fewer or lesser, because they discern them not: for the dust of earthly profits, hath put out their eyes, they cannot see nor discern, as was before shown.

Qu. But who is covetous? for all men while they cry out against the sin, deny that they are covetous. It is rare to find any covetous person, that will confess that he is covetous. And therefore for answer hereunto, it will not be amiss out of the word of God to show the signs of a covetous man.

The first sign of a covetous man, is the desire to have the sabbath over, that he might be at his worldly affairs. A covetous man thinks all the time set apart for God's service exceeding tedious and long. And he hath a great inward boiling of desire to have such times and employments past. The Sabbath is wonderful burthensome to a worldly mind, especially if he be restrained from worldly employments. The Prophet Amos bringeth in the covetous man of his time, saying thus in the discontentment of their hearts, when will the new Moon be gone that we may sell corn, and the Sabbath that we may set forth wheat?

The second sign of covetousness, is oppression and fraud. When men to compass gain, care not how they vex and rack the poor or such as live under them: or in buying or selling (out of greediness of gain) circumvent and pill, and defraud others, by customary lying, or false weights, measures, or balances, or any other fraudulent course: This is an evil covetousness. Usury also, that is a desire to increase riches by interest, is a palpable sign of covetousness, especially in these times, when the sin of usury is so universally condemned: for if men were not besotted with the love of riches, they would not dare to live in such a damned sin, but I think all men easily know that userers are covetous and therefore I need not prove it.

The third sign of covetousness, is greedy, and distracting care. I mean such a care as devours a man's thoughts, that every day will keep possession in a man's soul and run in his mind continually, both sleeping and waking. Plodding and carking cares, and this may be discerned by comparing these cares with our care for eternal things. When we have more care for this world then for heavē, we need go no further, but resolve upon it, covetousness hath deceived us. Neither do I mean that they only are covetous, that immoderately disquiet themselves with continual cares for getting of treasures and the superfluities of abundance. For it is sure that covetousness may be in us in a high degree, though our cares be but about things that are necessary, as about the things we must eat or put on. As the comparing of the 15, verse of Luk. 12. with v. 21.22. will show. Now the care for necessaries, is not simply forbidden, because we are bound to use the means with diligence and carefulness: but the care that is a sign of covetousness, may be discerned by the very terms the Evangelist Saint Luke useth to describe it by. For in the 22 verse, our savior saith, take no thought for your life, &c. and by taking thought he notes a perplexed inward sorrowful and fearful care about life and the things thereof. And verse 26. he saith, why take ye thought for the raiment ? as if he would have us note that it is a property of covetous cares, to be deeply drowned in perplexity, even about trifles, and small matters: and surely we may observe worldly minded people, and one would wonder to see how they vex and disquiet themselves▪ about every mean occasion, especial if there be the least color of any profit or loss towards. Again, our Savior upbraideth those that are carried with those cares, that they have but a little faith: whereby he shows that then our cares are faulty and arise from the infection of covetousness, when they are raised by unbelief and mistrustfulnesse of God's providence, or promise. Lastly in the 29. verse, our Savior saith thus, Therefore ask not what ye shall eat or what ye shall drink, neither stand in doubt, or as you may see it rendered in the margent, neither make discourses in the air: and by these last words he notes another property of a covetous person, and that is when he hath his head tossed with cares or fears, either about the compassing of his profits or preventing of losses, &c. he is so full of words and many questions, what he shall do, and how he shall avoid such and such a loss, that he hath never done either moning himself, or consulting to no purpose, in things that either cannot be done, or not otherwise, &c. Or it may note this endless framing of projects for the compassing of his desires. Thus of the signs. Yet notwithstanding these signs, I must needs confess that covetousness it not easily discerned, both because it is an inward distrust in the spirit of a man, and also because their comes to this vice usually feigned words , to hide it from the view of others, or subtle thoughts and evasions to blindfold the conscience within, and besides it is the nature of this sin quickly to darken the discerning of the mind, and therefore I think covetousness in the most, may be well called coloured covetousness it is so on both sides masked.

The use of all should be to teach us, as the author to the Hebrews saith, to have our conversation without covetousness, and to be content with the things we have, resting steadfastly upon the promise of God, I will not fail thee nor forsake thee . And to this end we should pray as David did, that God would incline our hearts to his testimonies and not to covetousness . Preseruatiue or remedies against cuuetousnesse.

Qu. But what are the best remedies or preservatives against covetousness. Ans. There are these things among the rest that are of great use to preserve us from covetousness, or to weaken the power of it.

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

The second is meditation. And there are diverse things which being seriously [unspec 2] thought of, may prevail against the perplexed cares of covetousness. As first example, and that either of godly men, and the holiest worthies of the Lord, that in all ages, have willingly confessed themselves to be strangers and pilgrims, looking for a city in another country, having a foundation whose builder and maker is God , or else of wicked men. For it is so base a vice that it should be found in none but Gentiles , that know neither God's promise nor providence: and sure it is found in none but ungodly men, that are strangers from the covenants of promise. Secondly, the nature of man. For consider, the soul of man is a celestial thing and divine, and hath nothing from the earth. And the body of man is erected, with a face towards heaven and the whole earth is under man's feet, and hath its name from treading upon it; to note that man should walk on it with his feet, not dote on it with his heart. Thirdly the nature of covetousness: it will never be satisfied, and how should it? for the desire of the covetous is not natural, but against nature. Natural desires are finite, but unnatural desires find no end. And therefore cannot be filled with the finite things of the world. Besides earthly things are vain and empty. Now the vessel that is only full of wind is empty still for all that. So is the mind of the covetous. His heart will be no more filled or satisfied with gold then his body with wind. Hereupon it is that a covetous man is always poor, and hath not what he hath. But hath his wealth as the prisoner hath his fetters, viz. to enthrall him. Fourthly, the nature promise and providence of God. He is a heavenly father , is he a father? why then do we doubt of his willingness to help us? and is he a heavenly father ? why then do we question his all sufficiency to provide what we need? besides hath he given us life and and will he not give us food to preserve life? doth he daily provide for thousand thousands of fowls, that are base creatures? and will he not provide for man, whom he created after his own image, and made him Lord of all creatures? doth he clothe the grass of the field, which is today and tomorrow is cut down, and will he not clothe man? oh the weakness of our faith. Besides is not the Lord engaged by promise, never to leave us nor forsake us? Fifthly, the condition of the covetous. All his care cannot add a cubit to his stature. And besides the poor and the usurer meet together, in many things. One God made them both. One sun lights them both. One heaven covers them both, and one grave of earth shall hold them both. Sixthly, the gain of godliness, it is bet • er thrist to covet after godliness. For it hath the promises of this life and the life to come . And who can count the gain of godliness? seeing God is the godly man's portion , and his exceeding great reward .

The third preservative is the daily practice of piety. If we would seek the kingdom of God first, both in the first part of our life, and in the first part of every day of our life, as well in our houses as in God's house, these religious duties constantly performed, would be a great and continual help against worldly cares: they would cleanse our hearts of them, and daily prepare our hearts against them. But how can it be otherwise with a man then it is? they must neeeds live and die the drudges of the world, seeing they have no more care of holy duties at home or abroad, they live like swine without all care of anything, but rooting in the earth.

The fourth preservative, is the due preparation for Christ's second coming. For when our savior Christ had dehorted men from the cares of this life, he adioines this exhortation: let your loins be girded about: and your lights burning, and ye yourselves like unto them that wait for their master, when he will return from the wedding, that when he cometh and knocketh they may open unto him immediately: blessed are those servants whom the Lord when he cometh shall find waking, &c. One great reason why covetous men do so securely continue in the immoderate cares for this world, is because they do so little think of death and judgment. Whereas on the other side Christians do with some ease withdraw their hearts from the world, when they have inured themselves to die daily by the constant remembrance of their latter end, and by holding fast the evidence of faith and hope, waiting when Christ will call for them.

The fifth preservative, is to shun the means and occasions of covetousness And to this end it is good not to converse much with covetous persons, or to get our selves liberty to conceive the hope of any long prosperity, and rest in the world: and generally we should labor to observe our own hearts and other men's lives and what we find to be a means to kindle or inflame covetous desires, that we should avoid and betimes set against it, or mortify it. And thus far of covetousness, and thus also of the catalogue of sins from which he doth dissuade. The reasons follow.

Ver. 6.

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

Ver. 7.

Wherein ye also walked once when he lived in them.

These words contain two reasons to enforce the exhortation in the former verse. Thone is taken from the evil effects of the former sins. ver. 6. The other is taken from their own experience, while they lived in the estate of corruption ver. 7. in laying down the reason from the effect, two things are to be noted. First, what sin brings, viz. the wrath of God. Secondly, upon whom, viz. upon the children of disobedience. Before I come to entreat of the wrath of God a part, I consider of it as it stands in coherence with the former reason. For in these words we are assured that man living and continuing in filthiness, and covetousness shall not escape God's wrath. For they incur both his hatred and his plagues, both which are signified by the word wrath. And if any ask what plagues filthy persons and covetous persons shall feel? I answer briefly and distinctly, that neither of them shall scape God's wrath, as the Scriptures plentifully show. The filthy person brings upon himself God's curse temporal, corporal, spiritual and eternal: temporal, for whoredom and any kind of uncleanness, brings upon men many temporal plagues in their estate, the fire of God's judgments consuming many times their whole increase as hath been shown before. Corporal, for God many times meets with the sins of the body, by judgments upon the body: so that many filthy persons after they have consumed their flesh and their body, by loathsome diseases which follow this sin, in the end, say with the foolish young man, Oh how have I hated instruction, and despised correction ? now I am brought almost into all evil in the midst of the assembly. Spiritual, for uncleanness breeds in many a reprobate sense and final impenitency. Many also for their filthiness are pursued with secret and fearful terrors of conscience, and sometimes frenzy, and desperate perturbations. Eternal, for the adulterer destroys his own soul, and is shut out of the Kingdom of Heaven. As hath been also before declared.

Neither let the covetous person, think he shall speed any better. For God hates him wonderfully: and therefore the Prophet Ezekiel saith, that the Lord smites his fists at the covetous: which is a borrowed phrase to express most bitter and sharp threatenings. Now least the people should object that those were but great words, the Lord would not do so, they would deal well enough with the Lord. He preventeth it, and saith, can thy heart endure or can thine hands be strong in the days that I shall have to do with them? I the Lord have spoken it, and will do it. Let covetous persons, without further enquiry assure themselves that covetousness is a main cause of all the evils are upon them or theirs, and besides they may be assertained, that all the service they do to God is abhorred and mere lost labor: it were to no purpose if they would bring him incense from Sheba, and sweet calamus from a far country: their burnt offerings would not be pleasant, nor their sacrifices sweet unto him . Ob. But covetous persons are of most men so well furnished, that there is not that means to bring them to any great hurt. Sol. The Prophet shows that God can lay a stumbling block before them, and father and son together mayfall upon it, and neighbor and friend may perish together . The Lord means enough when men little think of it, to bring down rebellious sinners. Ob. But we see covetous persons and wealthy worldlings scape the best & longest of many others. Sol. The Prophet Amos saith, the Lord hath sworn by the excellency of Jacob, will never forget any of their works. Though the Lord may defer, yet certainly he will never forget: and therefore they are not a jot the better for scaping so long. But howsoever they might escape outward judgments, yet they may be infallibly sure they have sinned against their own souls , and that they shall know in the day of their death: their riches shall not then profit them, when the Lord taketh away their soul , he that is a great oppressor shall not prolong his days , for he that getteth riches and not by right shall leave them in the midst of his days, and at his end shall be a fool . How horrible then shall that voice be, Thou fool this night shall thy soul be taken from thee ? and thus far of these words as they concern the coherence with the former words, now I consider them as they are in themselves. And first of the wrath of God.

Wrath of God ] It is apparent that wrath in God, belongs to his Justice. And Justice may be considered as it flows from God four ways. First, as he is a free Lord of all. And so his decrees are just . Secondly, as he is God of all : and so the common works of preserving both good & bad, are just . Thirdly, as a father in Christ: & so by an excellency, he is the God of believers: and thus he is just, in performing his promises, & infusing his grace, and in bestowing the Justice of his son. Fourthly, as Judge of the world, and so his Justice is not only distributive, but corrective. And unto this Justice, doth wrath belong.

Anger in man, is a perturbation or passion in his heart: and therefore it hath troubled Divines to conceive how anger should be in the most pure happy and bountiful nature of God, And the rather seeing affections are not properly in God. Neither is their declaration full enough, that say it is given to God improperly and by anthropopathy : for I am of their opinion that think anger is properly in God. First, in such a manner as agrees to the nature of God that is in a manner to us inconceivable. Secondly, in such a sense as is revealed in Scripture.

The wrath of God in Scripture is taken, sometimes for his just decree and purpose to revenge , sometimes for commination or threatening to punish. So some think it is to be taken in those words of the Prophet Hosea. I will not do according to the siercones of my wrath that is according to my grievous threatenings. Sometimes it is taken for the effects or punishments themselves, as in the Epistle to the Romans, is God unrighteous which bringeth wrath? it is well rendered, which punisheth.

The wrath of God is distinguished, by diverse degrees, and so hath diverse names: for there is wrath present, and wrath to come. Present wrath, is the anger of God in this present life, and is either impendent or poured out, wrath impendent, is the anger of God hanging over men's heads, ready to be manifested in his judgments: and so wrath hangs in the nature of God, and in the threatenings of his word, and in the possibilities of the creatures. Wrath poured •• t is the judgment of God fallen upon men for their sins by which they provoked God, and so there was great wrath upon the people in the destruction of Jerusalem: and thus he revealeth his wrath from Heaven upon the unrighteousness of men . Wrath to come is that fearful misery to be declared upon the soul of the impenitent at his death and upon soul and body at the day of judgment, in the everlasting perdition of both:

But that we may be yet more profitable touched with the meditation of this point, I propound six things concerning God's wrath further to be considered. First, the fearfulness of it. Secondly, what it is that works or brings this wrath upon us. Thirdly, the signs to know God's wrath. Fourthly, the means to pacify it, Fistly, the signs of wrath pacified. And lastly, the uses of all.

For the first. The fearfulness and greatness of God's wrath or anger for sin, may appear three ways. First, by Scripture. Secondly, by similitude. Thirdly, by example. That God's anger for sin is exceeding terrible and fearful, I will show by one place of Scripture only, and that is the first of Nahum the Prophet: for he saith, God is jealous, and the Lord revengeth, the Lord revengeth : where the repetition shows the certainty of it, that God will be as sure to revenge as ever the sinner was to sin: but this is more confirmed, when he saith, he is the Lord of anger: as if he would impart that his anger is his essence, as if he were all made of anger: and that he is the author of all the just anger that is in the world: and if the drops of anger in great men have such terror in it, what is the main Ocean of anger which is in God himself? and to assure us yet further of the terror of his wrath, he addeth, the Lord will take vengeance on his adversaries, which signifieth that the Lord will account of impenitent sinners, as a man accounts of his worst enemies, and therefore the Lord will show his displeasure to the uttermost of their deserts and his Justice. And therefore if any do object, that they see it otherwise for the plagues of wicked men are not so many nor so great as their sins, he answereth that and saith▪ that the Lord, reserveth wrath for his enemies: he hath not inflicted upon them all they shall have: there is the greatest part behind: the full vials of his fury are not yet poured out. And if any should reply, that they have observed, that wicked men have prospered long and scaped for a great while, without any punishments to speak of, The Prophet answereth that, and saith that the Lord is slow to anger, that is he is many times long before he manifests his great displeasure, but he is great in power, that is he is of singular fierceness and vnresistablenes, when he doth enter into Judgment, he will not fail, nor be hindered, and if any would hope that God would change his mind, that also is prevented, the Prophet avouching it confidently, that he will not surely clear the wicked. And this is the more certain, because of the dreadful means that the Lord hath to declare his anger. His way is in the whirlwind and in the storm, and the clouds are the dust of his feet, the meaning is, that God hath ways to execute his Judgment, ways I say that are irresistible (for who can stay a whirlwind) and terrible, like the storm, plagues falling thick and threefold, like the drops of the tempest, and in the means the Lord can run like a Giant, running feircely and raising the dust with his feet. And to this give all the creatures witness. He rebuketh the sea and it drieth. Bashanis wasted and Carmell & the flour of Lebanon is wasted. The mountains tremble before him and the hills melt, and the earth is burnt at his sight, yea the world and all that dwell therein. And therefore who can stand before his wrath? or who can abide the fierceness of his wrath? his wrath is poured out like fire and the rocks are broken by him.

The wrath of God (to show the exquisite and intolerable, and remediless pain that wicked men feel when they bear it) is compared to a consuming fire, and to note the infiniteness of it, God himself is said to be a consuming sire . Moses also saith that the fire that is kindled in God's wrath, shall burn to the bottom of hell, and it were able to consume the earth with her increase, and set on fire the foundation of the mountains

Thirdly who can think the anger of God, not to be infinitely terrible, that can but seriously consider these examples and presidents of it. First, God's reprobating, or foredamning of millions of men. Secondly, the sin of Adam, pursued with such inconceivable judgments upon him and his name. Thirdly the drowning of the old world, the burning of Sodom, the opening of the earth to swallow up the rebellious, the sea swallowing up Pharaoh and his host. Fourthly, the forlorn estate of the Gentiles, not looked after, for many hundred years. Fifthly, the Jews (sometimes the only people to whom the Lord drew near) now made a curse, and astonishment, and a hissing, throughout the earth. Sixthly, the torments which Christ himself endured, when he was but surety fo • sinners. Seventhly, what are wars, famines, pestilences, diseases, seditions, heresies, and the infinite molestations in the life of man, but so many evident proofs of wonderful anger in God. Eighthly, the testimonies of afflicted consciences be lively in this point. When but a drop of anger lights upon the soul of man in this world, how unable is he to sustain his spirit? what floods of tears flow from his wounded heart? Lastly, the burning of the world and the flames of hell shall one day make full proof of God's anger. And thus of the first point.

For the second, wrath is wrought or brought upon us four ways. First, the Law works wrath: for being transgressed, it breeds displeasure, pleads for judgment, records sin, and presents it in God's sight. Secondly, Christ in the ministry of the word, applies wrath, or discovers God's indignation: and so he is said to smite and slay the wicked . Thirdly, the Magistrate is a revenger in executing God's wrath . Fourthly, wrath is brought upon us, by God's army: the creatures are God's warriors: they fight for the Lord against sinners: and are speedily and irresistibly armed when God is pleased to raise them.

Thirdly concerning the signs of God's anger: we must understand, that God's eternal anger towards other men in particular, cannot be known, nor his temporal anger by any ordinary way of certainty, except it be extraordinarily by revelation as to the Prophets or Apostles. For by outward things we cannot know God's love or hatred to particular persons, only God's public anger to public states may be known: and so may his private anger to our selves in special.

There are three signs to know God's public anger. 1. The prediction of his Ministers : as extraordinarily the Prophets from vision or revelation did foretell the Judgments to ensue: and ordinarily wrath may be known by the comminations of faithful Preachers: for when upon observation of threatenings in the Law made to such sins as then abound, they do with one consent in many places, with instance and confidence give warning of plagues to ensue: it is time for the world to awaken: for the Lord's secrets are with his servants. And he will make good their righteous threatenings. Secondly, The signs in Heaven or earth or sea: prodigious sights, or signs in the sun or moon or commets, or strange births, or the extraordinary raging of the seas and such like. Thirdly, public plagues are both signs of wrath present, and withal they give warning of greater wrath to come if we do not repent. Such are famine, war, pestilence, and other raging diseases, the death of great Princes, and the sudden and common death of the best men, these all foretell evil to come, as we may know fire, so may we know God's anger: we know fire, either by the report of men worthy to be credited, or by the smoke, or by the flame beginning to break out. And so may discern God's wrath: either by the relation of his Ambassadors that are faithful men, or by the smoke of prodigies or wonders in Heaven and earth. or else by the flame of Judgments already begun, and thus of the signs of God's public anger.

The signs of God's anger to a particular man are such as these. Fist, if a man have not the marks of a child of God upon him: for whom God loves and is not angry with, they are marked with peculiar graces as indelibly as they were marked in Ezekiel with the letter pau . Secondly, if he find himself directly under the threatenings of God's word. Thirdly, if there be no effectual working of the spirit of grace in the use of the means, it is a plain sign of God's anger, when a man hears the word powerfully preached, and reads and prays, without all affection or life, and is so constantly. For if the Lord were pleased, he would show himself in the use of the means of communion with him. Fourthly, a man may gather something by his crosses: for if he find a • sting in them that God fights against him in them, so as they pierce and vex and disquiet his soul with perplexity, but especially, if he find his heart also closed with hardness, so as he do not call when the Lord bindeth him, this is in ali likelihood, not only a sign of wrath, but that the wrath increaseth this is the rod of indignation. Fifthly, if a man live in some sins, they are manifest signs of wrath, as persecution , whoredom , hatred of the brethren , with holding the truth in unrighteousness , covetousness and uncleanness , and generally all sins contained in any of the catalogues, against which the Lord denounceth his Judgments in several Scriptures. Lastly, sometimes God's anger is felt in the terrors and pain of the conscience, the Lord making some men to feel the edge of his axe, and fighting against them with his terrors. Now wheresoever these are felt by a soul that hath not been truly humbled for sin, they are assured pledges and beginnings of God's wrath from Heaven.

Hitherto of the greatness, means, and signs of God's anger. Now of the way to pacify God's anger when it is perceived. God's Public anger is pacified and stayed: First, by the prayers and fastings of the righteous. And therefore it is the Prophet Ioels counsel, that if they would have the Lord, repent him of the evil and return and leave a blessing behind him, they must sanctify a fast and call a solemn assembly . Secondly, by the severe execution of Justice by Magistrates, upon notorious offenders, and thus Phinehas stayed the plague . Thirdly, by the general repentance of the people, and thus God's anger towards Nineuie was pacified . Fourthly, and especially, by the intercession of Christ entreating for a city or nation. So was Jerusalem delivered out of captivity, as the Prophet Zechariah declares. Zach. 1.12.

Concerning the pacifying of God's anger to particular persons, I will first consider what will not pacify it, and then what will pacify it. For the first, no multitude of gifts can deliver thee , and the most mighty helps cannot cause the the Lord to withdraw his anger , it will not avail thee to come before the Lord with burnt offerings and with calves of a year old: The Lord will not be pleased with thousands of rams or with ten thousand rivers of oil. Nor will the son of thy body make an atonement from the sins of thy soul , to cry Lord, Lord, at home , or the Temple of the Lord, the Temple of the Lord abroad, will not a whit abate of his fierce anger, and as little will it avail to build Churches, mend high ways, erect tombs for dead Prophets, or the like works of labor or cost.

Now for the affirmative, if we speak properly, nothing will quench God's anger but the blood of Christ. For he is the propitiation for our sin . Yet in some respects, and as means the Lord doth appoint unto us, that we might be capable of reconciliation, these things are available. First, the duties of mortification, as confession of sin, and judging of our selves, and examining of our hearts and lives. If we acknowledge our sins he is faithful and just to forgive us our sins , and if we judge our selves the Lord will give over judging us , if disobedient Israel will return and know his iniquities, the Lord will not let his wrath fall upon him , godly sorrow also is very available to quench wrath. If Jerusalem will wash her heart she shall be saved , the Lord will hear the voice of our weeping . prayer also is of great use and force, for the Lord is a God that heareth prayer , and the Prophet Zephaniah showeth that if the people can learn a language once, to call upon the name of the Lord in the sincerity of their hearts he will not pour upon them that fierce wrath, which shall certeinely fall upon all the families that call not upon his name.

Secondly, faith in the blood of Christ, procureth reconciliation and forgiveness of the sins that are past through the patience of God , especially the work of faith, whereby a Christian perceiving God's anger, and encouraged with the support of God's covenant and promise in Christ, doth in all tenderness of heart, importune God's free mercy, and wrestle and strive with importunity, casting himself upon Christ for shelter, and seriously setting himself against every iniquity, even because there is hope.

Finally, we may discern that God is pacified diverse ways. First, by induction from the practice of the former rules: for if we do what God requires, we may conclude and infer, we shall receive what God promiseth. Secondly, it may be perceived by God's presence in the means. If we find our hearts unloosed, and the passages of the means again opened, that is a comfortatable testimony that the Lord is returned. Thirdly, it may be perceived by the witness of the spirit of Adoption, speaking peace to our consciences, and with unutterable joys quie • ing and satisfying our hearts.

The use followeth. And first the doctrine of God's wrath may greatly humble and astonish impenitent sinners. Is the anger of the Lord kindled against thee? how long then wilt thou be without innocence? be not a mocker least thy bonds increase art thou an unclean person, a railer, a drunkard, an usurer, a swearer, a liar, a profaner of God's Saboa • hes, a voluptuous epicure, a carnal worldling, or the like, be not deceived, nor let any deceive thee with vain words, crying peace, peace, daubing with untempered mortar, for assuredly, the wrath of God for these things cometh upon the children of disobedience. And who knows the power of his wrath ? Secondly seeing God's wrath is so exceeding terrible and fierce, blessed are all they that are delivered from it in Jesus Christ. We should be stirred up to constant thankfulness, because the Lord hath forgiven us the punishment of our sins, so as now there is no condemnation to us, being in Christ Jesus. Lastly, seeing the Lord's anger is so dreadful we should all learn to walk before him, in all uprightness and fear and trembling, fencing our selves with the breast-plate of faith and the helmet of hope, being in all things sober and watchful, taking heed to our selves that we be not hardened through the deceitfulness of sin. And thus of the wrath of God.

The second main thing in this verse to be considered of, is the persons upon whom it falls, viz. the children of disobedience ] And by children of disobedience he meaneth generally wicked and unregenerate men. Now wicked men are of two sorts. Some are clearly out of the Church: and have been branded in several ages with several terms of distinction: as now the infidels, and before, all the uncircumcised Gentiles. Before the flood they were called sons of men. Now others are in the Church: and are children of God, by creation, general vocation, and external profession: but indeed are wicked and profane Esau's. The former sort, were disobedient men: and the later are disobedient children. And these disobient children in the Church are of two sorts. For some will not be tied to live in their fathers house: but that they may the more securly sin and wallow in all filthy abominations, they shun God's house for the most part, and live without any conscionable subjection to any ministry. Such was the prodigal son, and such are our common swearers, drunkards, and unclean persons: nay they go further, for they speak evil of their fathers house, and slander their own mothers sons. Now the other sort, live in their fathers, they come to hear, and receive the sacraments, they are there at bed and bord, but yet they will do what they list. They will not be persuaded by the word, spirit, or servants of God. And so they are children of vnperswadablenesse, they will not believe their fathers threatenings or promises, and so they are children of incredulity: they will not conform themselves to their fathers will and so are called children of disobedience.

Now the estate of both these sorts of disobedient children, is, that the fearful wrath of God is upon them: no father can so plague and cast off a wicked son as they are sure to be plagued and cast off of God. As they are children of disobedience by their own stubborness, so are they children of wrath by God's justice. And if they continue thus, they may prove children of perdition.

Qu. But how may the children of disobedience be known? Ans. We may gather signs either from the consideration of these words or from other scriptures. From these words two ways: first he is a child of disobedience, that is led and ruled, and hath all his thoughts and affections and his actions, as it were framed and begotten and nursed up, by the corruption of his nature arising from the disobedience of the first man, or by the temptations of Satan the Prince of all darkness and disobedience. It is one thing to sin by infirmity, to fall by occasion into a sin, and another thing to be led and ruled, and to frame ones life and employment after the rules and projects that are hatched by the flesh or Satan. To be a child to sin, that is to be ruled and mastered and led by it, to be as it were at the command of lust and corruption, that is not in a child of God standing in uprightness. Secondly, the word here rendered disobedience, imports unteachableness: such a disobedience as is willful: when a man sins and will sin, and will not be persuaded either by God's words or God's spirit, or God's people, that would advise or admonish him. To be of an incurable or inteachable disposition, is a rank sign of a child of disobedience.

Further if we mark the coherence, in the second Chapter of the Epistle to the Ephesians, v. 2. compared with the first, we may easily discern, that a child of disobedience is dead in trespasses and sins. His soul can he at rest, though he be guilty of never so many sins. Cast a mountain on a dead man and he will not complain or aile anything: and sure it is a notable sign of a child of disobedience, to be guilty of a multitude of sins and yet to be senseless under them: to be able to go from day today and week to week, and month to month, and never to aile anything, for any sound remorse he finds for his sin. Especially when men are at that pass that the Prophet Jeremiah complained of, that though God strike them yet they are not grieved: yea though the Lord consume them, they refuse to receive correction, and make their faces harder then a rock, refusing to return .

Qu. But may not the wrath of God come upon his own children. Is God never angry with his own servants?