be considered in the Persons Things belonging to the persons In the persons to be considered whether they haue knowledge that they be gently taught If they haue knowledge and yet no conscience they must vse sharpe reprehension laying the iudgements of God to wake their sleepy conscience If there be both then vse partly threats partly gentle dealing If any be cast downe then to giue them comfortable exhortations laying the mercies of God before them For if men be secure hauing knowledge then to lay the promises of God before them would harden them more so contrariwise in dispairing Further it is to be considered whether they be children or men and then they must if they be Babes haue milke if strong they must haue stronger meat Further in regard of the sinnes of the persons consider whether publicke or priuate if priuate at least to a few if it be publikely reproued it is a want of wisedome If publike then publikly not priuately to be reproued Againe consider whether the sinne be of infirmity or of maliciousnesse if of malice and contempt it must be more sharply pricked through Thus of the faithfulnesse of the Minister to preach CHRIST both by the Doctrine and also by the admonition to giue a point to it that the Doctrine may enter through We haue also heard of the wisedome of the Apostle The end of all this teaching and admonishing is to make men perfect alluding to the sacrifices of the Priest in the law For though the minister be no sacrificer Note as the wretched Papists doe make of them yet there is a resemblāce in the Ministers to the law that by the word of God the people are as it were killed and cut to be a fit sacrifice vnto God and therefore all this care and wisedome is to be vsed that they may be acceptable to God Doctrine Here the Ministers are to learne a good lesson that they are not to content themselues with a beginning that the people be entred onely nor the people content themselues with beginning that they thinke it enough that they are altred in iudgement c. but they must still labour to grow and increase to perfection as we pray in the Lords praier to do the wil of God like the Angels in all redynesse and willingnesse And we must grow and not be dwarfes in Christianity but still to grow for in Christianity Note there is no old age but in the oldest age is a growth till such time as all rebellion and imperfection be taken away in the kingdome of God Lastly is set downe his diligence wherein he laboured Verse 29. signifying a labour with wearinesse till he had spent his strength as Esay saith of our Sauiour CHRIST that he spent his strength in his Ministery Doctrine And further the Apostle contents not himselfe with that but saith he striueth This is the duty of a good Minister to labour continually and therefore he is compared to a husband-man that winter and sommer neuer ceaseth and this labour must be with paines and therefore compared they are to haruest-men that labour in the heat of the Sunne Another similitude he vseth that he striueth taken from lawyers and counsellers at the bar and from souldiers with their enemies Where he noteth the duty of the Minister not onely to labour in doctrine Note and admonition but also to set himselfe against any thing that may let and hinder the Gospell And therefore it condemneth those that content themselues with deliuering the word for that is not enough but they must labour to preuent by all striuing that which may arise and hnider the Doctrine deliuered Last of all he sheweth that the Lord blessed his labour in the ministery and prospered him which howsoeuer the Ministers cannot alwaies looke for so full a blessing yet the ministers haue this to looke vnto and whereof they may be sure that they bring the sweet sauour of CHRIST vnto God whether in the saluation or in the condemnation of them that heare them The duties then of the Minister are 1. to preach CHRIST secondly to doe it with faithfulnesse wisedome and diligence Thirdly to striue and struggle vsing all indeuour to aduance the kingdome of their Master and to hinder the proceedings of the Deuill against it The end of the 13. Sermon The 14. Sermon COLOSS. 2. V. 1. to the 8. 1 For I would yee knew what great fighting I haue for your sakes and for them of Laodicea and for as many as haue not seene my person in the flesh 2 That their hearts might be comforted and they knit together in loue and in all riches of the full assurance of vnderstanding to know the misterie of God euen the Father and of CHRIST 3 In whom are hid all the treasures of wisedome and knowledge 4 And this I say least any man should beguile you with intising words 5 For though I be absent in the flesh yet am I with you in the spirit reioycing and beholding your order and your stedfast faith in CHRIST 6 As yee haue therefore receiued CHRIST IESVS the Lord so walke in him 7 Rooted and built in him and stablished in the faith as ye haue bene taught abounding therein with thanksgiuing WE haue heard in the former chapter how the Apostle hath deliuered a short sūme of the holy Doctrine of the Gospell recommending the same by sundry arguments some drawne from the excellency of the Doctrine and from the matter of it CHRIST and from his owne Ministery faithfulnesse and dilligence Now he entreth into another doctrine for hauing set forth the excellency of the doctrine hee now setteth forth the remedies of certaine errours which might haue ouerturned them from the doctrine And first in these verses as before hee had made a preparation so now he maketh another preparation for the conuincing and reprouing of those errours that were risen vp among For wee know how wee are cleaued vnto our errours and corruptions and how hardly remoued from them And therefore the Apostle doth here by this Preface lance as it were their hearts by shewing them his exceeding care and loue towards them As if hee should say That which I said of my Verse 1. grieuous labour and strife for all men is truely verefied of you for I would not haue you ignorant of the great a gony and strife that I haue for you and for those that are in the Church of Laodicea and others about you in the country of Phrygia notwistanding that they neuer did see my person And my care and thought is that through the Preaching of the Gospell you might be comforted at the very heart by a knitting setting together and compacting of your minds through loue one to another and through all aboundance of perswaded vnderstanding and acknowledgement of the mystery of God that is to say of the Father and of CHRIST In which CHRIST are all the treasures of wisedome and knowledge treasured vp but yet hidden
from the naturall man The drift of all which commendation of the Preaching of the Gospell and of CHRIST whom the Gospell doth Preach set forth vnto you is that no man by apparant and perswasible speeches do transport you Where if you aske how I that neuer saw you should be thus carefull of you and should care for you so much that neuer came to see you know that although I be absent as touching the flesh yet I am present with you as touching the spirit reioycing to see your good order and pollicy of the Church caused from the soundnesse of faith which is towards CHRIST Wherefore as you haue receiued the Lord Iesus Christ so let it appeare by your conuersatioÌ„ as in al other things so in holding fast the truth of the Gospel Being rooted and builded vpon in him strengthned in the faith according as you haue bene taught of Epaphras abounding in the same faith and that with thankes-giuing for the mercy you haue receiued in CHRIST This is the sence The parts are A particular declaration of his care for the Colossians together with An exhortation to care for themselues that they be not caryed away with any wind of false doctrine contrary to that he hath declared and which they had learned of Epaphras The sum wherof is a preparation of the hearts and minds of the Colossians to receiue the rebuke reprehension touching the errour corruptioÌ„ among theÌ„ First here is a declaration of the Apostles great care towards the Colossians others of their neighbours countries Phrigia and Laodicea Secondly an exhortation that they should haue care of themselues For the first here is an application of all that he had spoken before generally that he tooke them to witnesse that the care and loue which hee had was to them-ward Doctrine So that it is necessary that the Minister should haue the loue of the people make knowne vnto theÌ„ his Note louing affection before his reprofe can settle in their hearts it is necessary that the perswasion that hee doth it in loue be entred into them Of the great strife and agony A similitude taken froÌ„ the custome of the Country where at certaine times there was a great meeting to wrestle run for mastery So that as they which did venture this strife vse all their strength and might to get the mastery and so likewise in dangerous fight which they had euen to bloud Hereby the sheweth the exceeding paines and great care he had for them therefore the Apostle besides the outward thing of banishment scourgings shipwracks c had also a great troupe of enemies within viz his exceeding cares which he tooke that troubled him exceedingly His care appeared not onely in earnest prayer continually but in writing exhorting perswading theÌ„ to continue go forward c. And these cares he coÌ„pares to an army or troupe of enemies which met with him conteÌ„ded with him such was his care And no doubt that seeing his charge was through the whole world it must be great For as the Church is said to trauell in Reu. 12. 2. bringing forth children so the Apostle trauelling of so many euen through the whole world it being coÌ„mitted vnto him must needs haue great care paine Heere wee see the exceeding loue of the Apostle that seeing he was absent and had neuer seene them nor they him yet his care was so great he commendâ—th his exceeding loue For the sight of misery doth greatly increase the affection care the eye the eare beingthe dores by which pitty enters in The cause wherefore he cared was that they might be coÌ„forted in spirit Now in so much as his care and loue apeared by his writing which coÌ„sisted of the Gospel Doctrine It sheweth that there is nothing in the world that ministreth sound comfort but the Gospell For as for pleasures wealth good-cheare c. they bring no sound coÌ„fort but are like to a flame that is soone out or smoake in the top of the chimny that soone vanisheth away or like the fat of lambs that when a little heate of affliction coÌ„meth melteth But the coÌ„fort by the Gospell standeth by one in all affliction yea in death it selfe it is a continuall feast And therefore in Mat. 22. 2. the Kingdome of heauen is compared to a Feast yea to a Kings feast at the mariage of his son where no delicate fare can bee wanting but by his commandement will bee brought So S. Iohn saith 1. Ioh. 1. 4. Acts 2. 46. This we write that your ioye may be full In the Acts we reade that those that were called though they were hated of all yet met together participated in eating of meate and did eate their coÌ„mon meate with great ioy This is vsual in the Acts that where the Gospel came was great ioy and comfort and therefore when Philip came to Samaria they receiuing the Gospel were Acts 8. comforted So that that comfort which is in sin as adultery c. is wretched the beginning of sorrow that which is in lawfull outward things is but momentany But this peace which Christ giueth is constant My peace saith he shall neuer be taken away The first cause of this coÌ„fort that we receiue by the gospel is the knowledge of the truth of the Gospell as hath bin deliuered in the chap. before for it is a notable coÌ„fort when a man knows which is the word of God what God hath coÌ„manded it is a comfort to doe it when he knoweth it is commanded by God and contrariwise it is a comfort when it is knowne what is forbidden Whereas on the contrary to the children of God it is a great anguish to be ignorant what to doe in Gods seruice and what course to take which might be pleasing vnto God Secondly not onely knowledge but perswasion which next followeth to know that the promises shall come to passe and the threathings shall be performed to be assured of it Thirdly but especially acknowledgement is matter of most singuler comfort when he not onely knoweth and is perswaded but applieth it to himselfe this is notable comfort for what profit is it to a man to know this is good for him and hath it not to be in a dungeon and to know the Sunne-shineth and yet to haue no light and to be an hungry and to know there is meat and bread and yet to haue no part this is rather matter of greater grief An other cause of comfort is loue which is compared to the iointures of the artificers that when they build any house by the ioints they set all the parts together Or rather to the ioints of the body wherby euery part being ioined are in peace whereas if one be out of ioint it is a paine to all So is the ioyning of Christians by a true louing affection one towards another In whom are all the treasures of wisedome Verse 3. and
time you haue truly and sincerely acknowledged this grace of God Where if you will say we know not what doctrine is preached in all the world nor what fruite it hath brought forth although it be no other thing then the common and constant report that many may bring vnto you yet to come nearer you and rid you of all doubt which is the true Gospell of CHRIST it is euen the very same that you haue learned of Epaphras whom if you loue me you must loue him as being my beloued fellow-seruant in Christ yea if you loue your selues you must respect him as being a faithful minister of CHRIST for you Who made manifest vnto vs your true loue not only naturall but that especially which is spirituall whereof the Spirit is the Author And as we giue thanks for your good so and euen for the same cause you haue well begun both because you should not goe backe againe and for that you haue not yet attained to perfection euen from the first day we heard of you we neuer giue ouer praying for you making this sute that yee may be filled with the acknowledgement of his will and all wisedom and vnderstanding whereof the holy Spirit is the Author Not that you should content your selues with a bare knowledge and contemplation of heauenly thinges but that yee may walke worthy of those whom the Lord hath called to such honour to a full and whole pleasing of him both by bringing forth fruite in euery good worke and by being increased in the knowledge of God Wherein because there are many difficulties hinderances layd in your way our sute also is that you may be strenghtned with all manner of strength according to that glorious power which being in God he is able to furnish you of that euen with ioy you may be able to beare all troubles how grieuous and how continuall soeuer they be The sum is a declaration that the Apostle maketh of the singular affection and loue that he hath to the Colossians which is first considered in the saluation as it were the indorsement of the letter Secondly in the profession which he maketh of his and Timotheis thanks-giuing prayer for them to the Lord. from the 9 verse vntill the 12. is contained Cause of the prayer for the Colossians Prayer it selfe wherein is contayned A request for perfect Knowledge Obedience First the Apostle sets sorth himselfe by his name Paul He had two names giuen him one at his Circumcision viz. Saul his father being a Gentile hee had another name vid. Paul in regard that they would keepe a note of his priuiledge in Rome The reason why hee would rather keepe the prophane then the old name Saul taken from Gods people signifying one begged of God is this that because that holy name was not so pleasant to the Gentiles of whom especially he was Minister he is content to take the worse name which hee tooke not so much pleasure in Doctrine 1 Heathenish names may be vsed of Christians so there bee no hinderance of the Churches edification Whereby we learne that in matter of name we do not alwaies please our selues so much as others viz the Church it being a matter of indifferency Secondly for the Apostles calling If one had asked him what calling haue you to deale with vs hee answeres that he was an Apostle which had a generall charge ouer the whole world Indeed there is great difference betweene the Ministers now which may not roue about but haue their charge and place limited them as if they had but one plough-land to till Whereas the Apostles Ministery was generall they had the field of the whole world to Till by their message and by their miracles for the publication confirmation of the word As in time of warres it is necessary that there should be a Generall and Lord Marshall but when that warres are ceased and there is peace there needeth onely to bee a Garrison and Captaine made for them So when as the great conquest of the Gospell was to be made ouer the world it was necessary there should bee Apostles as Generals afterward it was sufficient to haue the Pastors Doctors and Elders as a Garrison in the Church of God to keepe and gouerne it Therefore wee see after Iames was killed none was elected into his roome as at the first in steed of Iudâ—s So likewise we see in the building of the house the chiefe Maister 〈…〉 lder is onely for the plat-forme the other bui 〈…〉 afterward are sufficient Indeed the fruite of the Apostles Ministery remaineth still vnto the Church Doct. 2 If wee will doe any good in the Church or Common-wealth wee must not so much as attempt it without lawfull calling and warrant thereunto no not so much as in an houshold It followeth how the Apostle proues himselfe to bee a true Apostle and not a false as there were many then which vnder the name of Apostles did sow the tares of errour and sedition By the will of God viz. not by the secret will by the which are wicked and vnlawfull Apostles Magistrates and Ministers but he was by the reuealed will of God it being manifested vnto him in the way as he was going to Damascus and also reuealed to the Act. 9. Disciples afterward Doct. 3 Here then wee are to examine whether wee bee Learning pietie and a lawfull ordination make a coÌ„pleat Minister one pleasing vnto Cod. 2. Tim. 3. 2. 3. the Minsters of God indeed and that we are to doe by the reueiled will of God wherein the Lord doth note forth who are those that are called to the Ministery by him viz. such as are indued with fit gifts and enter as he requireth Saint Paul to Timothy describes a Minister first by his learning able to teach and confute Secondly by his good manners as a necessary thing in all Christians yet more especially in a Minister and therefore he maketh mention of those speciall things which are necessary for all Christians so principally are required in the Ministers which Math. 5. 14. Tit. 2. 7. are to bee lights and good examples to their flockes In that the Apostle ioyneth Timothy with him we Pauls humility obserue First his humility that would ioine his scholler with himselfe in the honour which had no part of the labour which hee had taken in admonishing and instructing the Collosians This hee doth to the end the truth might be further credited Doct. 4 He teacheth that though others bee farre vnderneath vs as Timothy was to Paul yet for the furtherance of the truth wee are not to thinke much to ioyne them as equall with vs. Secondly we obserue his wisedome herein that Pauls discretion howsoeuer his testimony had bene sufficient against all the world yet because two witnesses were of more force and assurance he taketh vnto him Timothy And therefore it was that CHRIST sent the Disciples two by two one to speake and
but yong though he be an old man yet by this meanes an old man is made a new man if he haue piety and godlinesse in him it maketh him to florish and bud againe though his hand faile him yet if he haue the hand of faith if his â—oot faile him yet if he haue the foot of holinesse and righteousnesse to walke to heauen he is in an excellent estate Whereas contrariwise he that is yong and is not regenerate is an old man and therefore he that is both vn-regenerate and old in body he is in a pittifull case What is it to be a new man to be renewed in holinesse and righteousnesse Hereby is set forth what we are by creation what by nature what by grace and regeneration For the first when we were created we were made holy like vnto God not of the nature of God but like in holinesse and righteousnesse But what are we now void of knowledge of God and of righteousnesse For what we know we onely know so much as should make vs inexcusable no sauing knowledge much lesse are we able to walke righteously before God The excellent estate that we are restored vnto is here set forth and in the Ephesians more plainly Eph. 4. 24. to be renued first in the knowledge of God secondly in the walking holily before God and thirdly in walking iustly and vprightly before God So that now we are to see the excellency of our regeneration For howsoeuer the creation of man was a more excellent worke theÌ„ to make the world and therefore the three persons are brought in consulting Gen. 1. 26. together shewing an excellent worke But Note to make a Christian man is a greater worke then to make a man for then in the creation there was no let nor hinderance But now since our fall there are hinderances as namely Satan hindereth and our owne corruâ—tion hindereth and therefore this a more excellent worke Againe we are restored to a better state then Adam for his was earthly and vncertaine for he might ler. 32. 40. fall as he did we may slip but we can not fall eternally being once called truly Ps 37. 24. 28. 1. Pet. 1. 5. Againe Adam was subiect to temptation and therefore by temptation had a fal of the deuil but the time shall be when the deuill shall haue no power to tempt vs in the heauens And therefore our estate is more excellent and this worke more excellent Quest Quest Why then did God let Adam fall Solution Answer To shew a greater fauour to his childreÌ„ in CHRIST Doctrine from hence we now learne that those that haue not part in this knowledge and holinesse to God and righteousnesse to man haue no part in this regeneration And therefore let euery one examine whether all these be in him or are begun or no if any be wanting theÌ„ there is no tokeÌ„ that he is the child of God Lastly whereas he saith there is neither Grecian Iew Barbariam free bondman but CHRIST is all and in all things He sheweth that all which are pertakers of this regeneration and are renued after the image of God are all of like account in the sight of God for God accepteth not the persons of any more then of another The which serueth for the comfort A comfort for seruants and meane people of those that are seruants or in baser estate then other men that they need not be discouraged thereby for if they feele themselues renued in knowledge wisedome holinesse and righteousnesse their estate is as good as of any in the sight of God The end of the 24. Sermon The 25. Sermon COLOSS. 3. V. 12. to the 16. 12 Now therefore aâ— the elect of God holy and beloued put on tender mercy kindnesse humblenesse of minde meekenesse long suffering 13 Forbearing one another and forgiuing one another if any man haue a quarrell to another euen as CHRIST forgaue you euen so doe ye 14 And aboue all these things put on loue which is the bond of perfectnesse 15 And let the peace of God rule in your hearts to the which ye are called in one body and be yee amiable WE haue heard how the Apostle after he hath set downe vnto vs the doctrine of the Gospell hath exhorted all men to holinesse of life consisting in mortification and quickning Of the first we haue heard and entred into the second we haue heard a generall exhortation to quickning which we haue heard to be described by the new man and is more perticulerly expounded and set forth in this text As if he should say To come to a more particular description of the Verse 12. The Metaphrase new man decke your selues as it becommeth the Elect of God and such as are holy through his loue the cause both of your election and holynesse with tender compassion easinesse to bee imployed humility mildenesse long-suffering Which vertues must be declared effectually not onely in forbearing one another but also in frankly forgiuing one another if any haue a quarrell one against another euen as CHRIST hath frankly forgiuen you euen so do yee And though those bee singular vertues yet aboue them all as the roote and mother of them decke your selues with loue which is as it were a bond to bind in a bundle those and all other vertues tending to perfection and without which there is no soundnesse in any of them what glittering shew soeuer they carry And though the spirit of the old man within you hath a desire to contend yet let the peace of God beare the sway and ouer-come vnto the which peace you are euidently called in that you are members of one mysticall body For the better entertainment of which peace bee gratefull one to another as well in conferring as in requiting benefits The summe is a declaration and setting forth particularly of the new man which wee are exhorted to put on First he sets forth the particular vertues then the mother of them Hee had before exhorted them to put on the new man renewed in knowledge and holinesse Now a man might aske what this new man is and therefore hee setteth forth what it is by euery quarter of it what cloth and cote wee must put on Heere the Apostle noteth that naturally we are all Note naked and shamefull in the sight of God and therefore as modest persons will bee ashamed to looke on their owne nakednesse so we naturally are naked and detestable in the sight of the Lord and therefore we must bee ashamed of our nakednesse and labour to get on those garments whereby wee may bee holy and couered in the sight of God which else are abhominable in his sight This was it that the Lord exhorteth the Church of Laodicea That shee thought her selfe rich c. but thou art naked and poore and therefore come and buy white cloathing of mee to couer thy filthinesse and Reu. 3. 17. 18. shame which prouoketh mee But
these graces come of Loue from Faith So that Loue is indeed the mother of these as the Apostle 1. Cor. 13. sheweth that the fruits of Loue are Long-suffering c. For as the mother for Loue doth thinke all paines A Simile to be nothing because of the affection shee beareth towards her childe euen so if we haue loue it will bee laborious and stirring And therefore it is not enough outwardly to bow and make curtesie vnlesse loue be in the heart Loue the bond of Perfection id est wheresoeuer loue is there will be the performance of all duties For if there be loue towards me I shall haue this man to be Note my hand to helpe me that man to bee my foot to carry me and the Minister mine eye to direct me c. So that hereby it is that wee are all bound and tyed together in all good duties Doctrine And then he saith we must haue the Peace of God to rule vs where he noteth that by nature our spirits are contentious and ready to fall out and therefore it is necessary that wee let the Spirit of God bee the controller of our out-ragious affections as the Controller of the house Lastly Thankefulnesse This is another fruit of Loue and a singular Nurce of peace and quietnesse when by guifts men giue one to another and requite one another they testifie their thankfulnesse one to another This was the practise of the children of God in their Feasts and Solemnities as we see in Hester 9. 19. according as wee vse at the beginning of the yeare to send New-yeares-gifts And therefore it is a commendable thing and necessary to maintaine loue one amongst another to vse to giue mutuall gifts and to bid one another to Feasts The end of the 25 Sermon The 26. Sermon COLOSS. 3. V. 16. 17. 16 Let the word of CHRIST dwell in you plenteously in all wisdome teaching and admonishing your selues in Psalmes Hymnes and Spiritual songs singing with a grace in your hearts to the Lord. 17 And whatsoeuer yee shall doe in word or deed do all in the name of the Lord IESVS giuing thankes to God euen the Father by him THE Apostle in his Exhortation tending partly to Mortification forbearing that is euill Quickening and doing good workes hath exhorted to diuers duties which are good and necessary to be done of the godly and dehorted from the euils to bee eschewed Now hee commeth to a more generall exhortation wherby they might be furthered vnto all those good duties before spoken all other holy duties which cannot bee particularly reckoned vp And whereby also they might bee kept from all euill things which are forbidden To the end you may refraine all the vices aforesaid Verse 16. The Metaphrase and practise all the vertues afore-spoken together with all other vices to bee auoided and vertues to bee embraced it is necessary that you bee exhorted that the word of God be as familiar vnto you as if now in one house it dwelt with you that you haue it also plentefully and as it were treasured vp against the day of need Last of all that you haue it in all wisedome making choice both of the things that are most important in it and especially that which doth most concerne your selues and your owne particular vse auoiding all curious questions tending rather to strife then to edification of God which is by faith And as you must haue it for your owne vse so also for the vse of others as well in teaching those that are ignorant as in admonishing those that walk not according to their knowledg they haue receiued And in your meetings to make merry let your mirth bee shewed forth in Psalmes singing as well with instrument as with voyce also with Hymnes of thankes-giuing for benefits receiued and for further variety against irkesomenesse which our nature ealy falleth into with songs of praysing God for his noble acts all spirituall vnto the Lord not onely with the voyce but especially with the heart with such both tune and gesture as may giue grace to the hearer To conclude because it is infinite to speake of all things perticularly whatsoeuer you doe in word or deed let it bee such as calling on the name of God in IESVS CHRIST for good direction in them you may returne with thankfulnesse to GOD the Father through IESVS CHRIST the onely Mediator betweene God and vs. The summe is an notable and excellent instruction and direction for vs in all the waies wee haue to walke in First consider of a speciall duty Of all Christian men Secondly a generall duty Speciall duty which is to sing and to praise the Lord. The other generall to all men The speciall duty towards God our selues Men and other men To our selues hee requireth of euery man the propper vse of the word to himselfe the word of Christ dwels c. It is called the word of CHRIST because he is the Author and obiect of it Heere he requireth 1. that it must dwell in vs. 2. it must bee richly in vs 3. with all wisedome For the first it must bee familiar with the word of God for as Eliphah sheweth the meanes to be familiar with God is to be familiarlly acquainted with his word And therefore wee must be acquainted with it as with that which dwelleth in our house with vs. As a man may haue other acquaintance and other businesse yet his speciall acquaintance is in the house So ought we to bee with the word of God And therefore it is said wee must haue the word of God dwelling in vs it must not bee loose as Math. 13. the seed by the way-side but it must be rooted in vs as the Apostle saith And Saint Iames saith it must be ingrafted Iam. 1. 21. Heb. 2. 1. 2. 3. into vs as the graft into the stock And Heb. 2. Seeing CHRIST is aboue all Angels it behooues vs to take heed to his word that we hold it well and bee not as riuen vessels that let it runne out This the Apostle speaketh heere is notably set forth in Psalme 119. 2. Psal 119. 11. part Hee couered the word in his heart as the husbandman that couereth the seed in the earth that it may take roote and bring forth fruite So that this is to be acquainted to haue the word dwell with vs. Secondly we must take care that it dwell richly in vs. We count not him a rich man that can talke of wealth but that hath his treasures and store-houses richly filled to draw out in time of need So must wee bee rich in the word And therefore as the rich man A simile corruptly dealing is neuer satisfied but is still desiring more and is neuer content with a little so ought we for the word Againe as the rich man taketh all paines and neuer rests so wee are to labour with diligence for the treasure of the word for nothing commeth by idlenesse And