and boord but yet they will doe what they list Filij insuasibilitaâ—is Filij incredulitatis Filij inobedientiae They will not be perswaded by the word spirit or seruants of God and so they are children of vnperswadablenesse They will not beleeue their fathers threatnings or promises and so they are children of incredulitie They will not conforme themselues to their fathers will and so are called children of disobedience 〈…〉 Now the estate of both these sorts of disobedient children is that the fearefull wrath of God is vpon them no father can so plague and cast off a wicked sonne as they are sure to be plagued and cast off of God As they are children of disobedience by their owne stubbornnesse so are they children of wrath by Gods iustice and if they continue thus they may proue children of perdition Q. Quest But how may the children of disobedience be knowne Ans Answ We may gather signes either from the consideration of these words or from other Scriptures From these words two wayes first he is a childe of disobedience The marks of a childe of disobedience that is led and ruled and hath all his thoughts and affections and his actions as it were framed and begotten and nursed vp by the corruption of his nature arising from the disobedience of the first man or by the temptations of Sathan the Prince of all darknesse and disobedience It is one thing to sinne by infirmitie to fall by occasion into a sinne and another thing to be led and ruled and to frame ones life and imployment after the rules and proiects that are hatched by the flesh or Sathan To be a childe to sinne 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 childe of God standing in vprightnesse Secondly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word here rendred disobedience imports vnteachablenesse such a disobedience as is wilfull when a man sinnes and will sinne and will not be perswaded either by Gods word or Gods spirit or Gods people that would aduise or admonish him To be of an incurable or inteachable disposition is a ranke signe of a childe of disobedience Further if wee marke the coherence in the second chapter of the Epistle to the Ephesians vers 2. compared with the first wee may easily discerne that a childe of disobedience is dead in trespasses and sinnes His soule can lie at rest though he be guiltie of neuer so many sinnes Cast a mountaine on a dead man and hee will not complaine or aile any thing And sure it is a notable signe of a childe of disobedience to be guiltie of a multitude of sinnes and yet to be senselesse vnder them to be able to goe from day to day and weeke to weeke and moneth to moneth and neuer to aile any thing for any sound remorse he findes for his sinne Especially when men are at that passe that the Prophet Ieremy complained of that though God strike them yet they are not grieued yea though the Lord consume them they refuse to receiue correction and make their faces harder then a rocke refusing to returne i Ier. 5.3 Q. But may not the wrath of God come vpon his owne children Whether vvrath may not come vpon Gods children as vvell as the children of disobedience Is God neuer angry with his owne seruants Ans God may be angry with his owne people for when the Prophet Dauid saith his anger endureth but a moment k Psal 30.5 hee implies then that God will be angry And in the 89. Psalme though the Lord saith hee will not take away his goodnesse and his mercy yet if they keepe not his law he saith expresly he will visit their transgression with the rod and their iniquitie with stripes l Ps 89.32.33 And thus he is angry with them sometimes for their couetousnesse m Esay 55.17 sometimes for their carelesse worship n Esay 64.5.7 sometimes for vnworthy receiuing o 1 Cor. 11. sometimes for their losse of their first loue p Reu. 2. but generally euery grosse sinne angers God by whomsoeuer it be committed But yet there is great difference betweene Gods anger towards his owne children and that wrath that commeth vpon the children of disobedience and that principally in three things First wrath comming vpon the faithfull is not eternall but temporary and in this life only for they are deliuered from the wrath to come q 1 The. 1. vlt. for there is no condemnation to them that are in Christ Iesus they are already past from death to life But so are not wicked men For God is so angry with them in this life that his anger may continue for euer and not be extinguished in their very death And not only so but Gods anger with his own children euen in this life is not for all their daies but only a very short time of their life For as Dauid saith his anger endureth but a moment weeping may endure for a night but ioy commeth in the morning r Psal 30.5 And in another place he saith he will not alwayes chide neither will he keepe his anger for euer Å¿ Psal 103.9 And the Lord witnesseth by the Prophet Esay that he forsaketh but for a small moment he hideth his face in a little wrath but he hath mercy with euerlasting kindnes t Esay 54.7.8 When a child of God falleth he is sure he shall rise u Mich. 7.8 but it is not so with the vngodly Secondly as Gods wrath differs in the continuance so it differs in the measure it is milder towards his children then it is towards the children of disobedience Which appeares to be so two wayes For first Gods anger as it is manifested in outward iudgements vpon his owne people is euer proportioned to their strength he doth not consider what their sinne deserues but what their spirits are able to sustaine He will not suffer them to be tempted aboue that which they are able but will giue issue with the temptation that they may bee able to beare it x 1 Cor. 10.13 And the Prophet Esay sheweth that the Lord hath great care lest by contending ouer-long with his people the spirit should faile and the soule which he hath made y Esay 57.16 And the Prophet Dauid shewes that God deales not with his people after their sins nor rewards them after their iniquities but as a father pittieth his children so the Lord pittieth them that feare him z Psal 103.10 14. But now with the wicked it is much otherwise for the Lord neuer asks what strength they haue to beare it or how they will take it but what sinne they haue committed and how they haue deserued it Besides the affections of Gods children are sweetned with many mercies for though the Lord be angry for their sinne yet if they will seeke
his mercy is aboue all his workes g Luk. 6.33 Psal 86. yea hee is Father of all mercies h 2 Cor. 1.3 Mercy will proue that wee are righteous i Psal 37.21 and blessed k Mich. 5.7 and that the loue of God is in vs l 1 Ioh. 3.17 and that our profession of religion is sincere m Iam. 1.27 and that our knowledge is from aboue n Iam. 3.17 and that wee are true neighbours and the right Samaritans God wonderfully accepts of mercie aboue many other things o Mich. 6 8. Hos 6 5. and accounts what is that way done to be done as it were to himselfe p Pro. 14.31 19.17 Besides what is mercifully bestowed is safest kept the surest chest to keepe our goods in is the bosome of the poore the house of the widdow and the mouthes of the orphanes What shall I say mercy rewards our owne soules q Pro. 11.17 assures vs of forgiuenesse of sinnes r Pro. 16.6 makes the heart cheerefull and stedfast ſ 1 Cor. 15.58 It shewes vs life righteousnesse and glory t Pro. 21.21 and we shall reape after the measure of mercies both in this life and at the last day u Hos 10.12 Rules in shewing mercy Onely in shewing mercy we must looke to diuers rules it must bee holy mercy not foolish pitty as magistrates must not spare where God will punish for this is euery where a monstrous wickednesse in carelesse magistrates vnder the pretence of mercy they spare the punishment of drunkenesse whoredome but especially bloud and the prophanation of the Sabbath It is a wonder that many Magistrates should euer go to heauen they are guiltie of so much bloud and wickednesse by not executing the Iudgement of God and the King vpon such villanies And it is not mercie vnder pretence of house-keeping to entertaine disordered persons swaggerers drunkards swearers gamesters and the like he that will shew mercy must haue a good eye * Pro. 22.9 to consider where and to whom and how he shewes mercy the true mercifull man doth measure his affaires by iudgement x Psal 112.5 2. Thy mercy must be speedy mercie thou must not say go and come againe to morow if thou canst doe it now y Pro. 3.28 3. It must be of goods well gotten God hates robbery for burnt offering z Esay 62.8 4. We must looke to our ends for that mercy is lost that is shewed to win the praise of men or for any other carnall respect 2. The consideration of the doctrine of mercy may serue for the great reproofe of the want of mercy in men and that monstrous vnmercifulnes that euery where abounds amongst men we may complaine that mercifull men are perished or if mercy get into the hearts of some it is like the morning dew it is quickly dried vp But the world is full of vsurie and crueltie and oppression the world hath almost as many wild beasts monsters as it hath Land-lords in diuers places And shall nothing be said thinke we in the day of Christ to vnmercifull ministers and Church Gouernors also Oh the bloud-guiltines of many monsters rather then Ministers that feed not or not with wholesome food the soules of the people And is there not tithing of Mint and Cummin and Annis while the waightier things of the Law are let alone It is no mercy to spare idle and scandalous and Idoll-shepheards What should I speak of particulars there is vnmercifulnesse euen in the lender there is no borrowing vnlesse thou wilt be a seruant to him that lendeth a Pro. 22.7 Oh what summes of money are spent vpon haukes houndes cockes beares players whores for I may well ioyne them together gaming drinking apparell feasting c. which should be profitably spent vpon the necessities of the poore But let men repent of their vnmercifulnesse for the curse of God is vpon them b Pro. 14.21 and 20.21 and the Lord takes the wrong as done vnto himselfe c Pro. 14.31 their cry shall not bee heard d Pro. 21.13 nor their fasting nor sacrifice accepted e Esay 5.8 Hos 6.5 and God will spoile their soules f Pro. 22.23 and iudgement mercilesse shall be to them that shew no mercy g Iam. 2.13 Thirdly this doctrine is exceeding comfortable too for here is implied great comfort to all Gods children for if God require such tender mercy in me he will certainely shew mercy himselfe And againe poore men may be much incouraged to consider how carefull God is of them and how much mercy he requires to be shewed them yea it is a comfort to them if they bee godly poore that there being so many kinds of mercy they may shew mercy themselues euen to their richest benefactors by spirituall mercy And this also must needes be comfortable to mercifull men for as God requires mercy so it is sure he will reward mercy h Psal 112.4 Esay 58.7 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 True Christian curtesie Thus of mercy Kindnesse The word is curtesie or goodnes comitas It is sure the Lord requires this Christian curtesie or goodnesse of disposition and carriage in euery conuert i Eph. 4.32 Gal. 5.22 and kindnesse is one of the things wee should approoue our selues by k 2 Cor. 6.6 Now Christian curtesie or goodnesse hath in it these things 1. It salutes willingly l 1 Pet. 5.14 Ruth 2.4 Iud. 6.12 Math. 11.14 2. It is faire and amiable in conuersing not harsh sullen crabbed intractable clownish desperate scornefull hard to please churlish or stately 3. In matters of offence it is easie to be intreated kind to enemies it qualifies the speeches of the angry with good interpretations sometimes it yeelds to their affections it will sometimes part with right for peace sake it will forgiue m Iam. 3.17 Luk. 6.35 Ephes 4.32 4. In the praises or happinesse of others it is without enuy 5. It is easie to liberalitie n 1 Pet. 2.5 Rom. 2.4 Vse and preuents 6. It loues brotherly fellowship The vse may be both to humble and to teach Certainely the failings of the best of vs may much abase vs and the knowledge of it that God requires it should teach vs to make conscience of it by praier and holy striuing with our natures to endeauour to expresse this fairenesse and kinde conuersing since religion requires curtesie as well as piety wee should labour to be vnrebukeable therein also especially we should put on this vertue in vsing meanes to winne others to the truth Here also we may see the vanity of their aspersion that say religion will make men stoicall and vnciuill Yet least any should mistake What curtesie hath not in it we must know that curtesie hath not in it the honouring of euill men or the reioycing at the euills of any man or a promiscuous respect of all both good and bad
The most men see no necessity of the restoring of their soules they cannot bee perswaded of the necessity of Regeneration and conuersion by the Word and when they come to the meanes they seeke not to God to lead them u Psal 23.3 5 Men are double-hearted and diuide one part to the flesh and the world and another to God the more open part of their liues some pretend to direct with some respect of holinesse but the secret and inward part is full of all rottennesse and yet men will not see that God and Sinne God and Riches God and the Flesh cannot be serued both of one man at one time 6 They are incorrigible will neyther be heal'd by the word nor bee forced by the workes of God They will not vnderstand though all the foundations of the earth be moued x Psal 82 5. What we must doe that wee might be holy Thirdly that we might attaine vnto this holinesse of Conuersation 1 Wee must grow out of liking with our owne waies and our present carnall course and forsake that way and returne from it x Prou 9.6 Ezech 18. 2 We must get out of the way of sinners for he that walketh with the vngodly will be like them y Psal 1.1 3 Wee must mightily labour for knowledge and bee much in contemplation and to this ende exercise our selues in Gods word day and night and dwell in Gods house Coherence with Verse before and Psal 1.2 Prou. 8.20 and 2.11.12 Psalm 84 4.5 Esay 2.3 yea wee should by conference aske the way one of another z Ier 51.4 4 Wee must get into Christ for hee is the way and till wee labour our ingrafting into Christ and settle our selues to seeke a Sauiour euen vnto vs by faith all our workes are in vaine 5 That our conuersations might be more holy and vnrebukeable wee should first labour to get holinesse into our hearts for if grace be within duties will be without if corruption be mortified in the Soule which is the fountaine it will haue no great sinne in the life which is the streame which flowes from the heart first we should guide our hearts into the way a Prou. 23.19 for thereout commeth life b Prou. 4.23 6 Wee must submit our selues to Gods corrections learne obedience by the things we suffer c Heb. 5.8 obey the checkes of our conscience and be contented to eate the bread of affliction d Esa 30.20 beare the words of rebuke and admonition e 1 Thes 5.13 for hee that refuseth correction will certainely goe out of the way of life f Prou. 10.17 Lastly we should commit our way to God and by constant and daily prayer beseech him that hee would shew vs the way and lead vs forth g Psal 25.4 and then that he would stay our steps in his paths that our feet doe not slide h Psal 17.5 and to this end that he would remoue out of our way all impediments and euery lying way i Psal 119.29 and that he would daily quicken vs in the way against the sluggishnesse of our owne Natures k Psal 119.37 and bend our hearts to his holy feare but especially euery morning wee should beseech God so to assist vs and guide and strengthen vs to doe the duties of the day and that hee would see to and defend the thing of the day in his day l 1 Kin 8.58.59 by the vertue of Christs intercession and his words which are neere vnto God day and night The gaine of godlinesse Fourthly thus doing and endeauouring our selues to know and doe Gods will 1 The Lord would know vs by name and take notice of our wayes euen with the knowledge of approbation m Psal 1. vlt. 2 Our liues would be full of ioy and chearfulnesse n Psal 138.5 yea they that haue tasted of the ioyes of a Crowne shall leaue the Throne and Pallace to seeke the sweet delights of the faithfull and to sing their songs 3 God would walke in the middest of vs o Leu 26.11 4 Yea hee would keepe his Couenant and Mercy with vs p 1 King 8.23 5 We should be protected against all hurtfull troubles being eyther preserued from them or in them if we walke in the day we shall not stumble q Ioh 11.8.9 yea though we went through fire and water yet Gods holy presence and strong arme would be with vs r Esay 43.3 Psal 23.3 yea we might dwell with euerlasting burnings that is within the knowledge of Gods terrible presence and sight of his great iudgments when the hypocrites of the world would be afraid ſ Esay 33.14.16 6 Or if there were sorrowes and griefes vpon vs in this world yet heauen shall come and we shall rest in the beds of eternall ease whatsoeuer betides vs we shall not lye downe in sorrow t Esay 57 2 50 vlt. 7 Thus to liue is to rule with God and to be faithfull with his Saints u Hos 11.12 8 Thus shall we scape the vigor of the Law x Gal 5 18. and the flames of Hell y Rom 8.1 Lastly if we cōtinue faithfull to the death there is laid vp for vs a crown of life z Reuel 2.10 Thus of walking or holy conuersation in the generall now in particular that we might walke in an holy eminency three things as is before noted are heere vrged First that wee should walke worthy of the Lord. That is so to know and consider the singular mercies of God in Christ as to endeauour to expresse our thankefulnesse in the obedience of our liues in such a measure as might become the mercies of God Before I open the words further I consider in the generall two things 1 That the obedience of the faithfull is raysed by the contemplation of the mercies of God which should teach vs 2 Generall obseruations as wee desire more to abound in good fruites so to be more in the assurance and often meditation of Gods loue to vs more knowledge of this kinde would worke more obedience and a confused knowledge of Gods mercy is vsually accompanied with an vnconstant obedience Besides this reprooues the dangerous and sinfull abuse of Gods mercies in the common people that vse to plead their safetie notwithstanding their sinnes by the alledging of the mercy of God to sinners whereas it is most certaine that the right knowledge of Gods mercy would make men afraid to sinne There is mercy with thee that thou maist be feared saith the Psalmist a Psal 130.4 and it is the infallible signe of a true conuert that hee doth feare God and his goodnesse b Hos 3.5 euery man can feare God and his Iustice especially in some kindes of iudgements but a childe of God doth neuer more tenderly feare God then when hee hath greatest taste of Gods mercies 2 The Papists would finde merit of workes
and that wee may know by the want that it is his gift when they are bestowed and that wee may bee more carefull of the good vse of his graceâ— gifts and benefits when we haue them Thus of the Coherence For you Doct. We are bound to pray for others as well as our selues Doctr. In this place I consider in this point only two things First the kinds of prayers for others secondly the sorts of persons for whom wee must pray The kindes of Prayers for others For the first I obserue heere in the originall two words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the translation Prayers and Desires as I take it all the sorts of prayers for others may be referred to these two heads and these two differ not so much in the matter as in the motiues to prayer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prayers are such suits vnto God as wee are vehemently mooued to by the contemplation of God and his Attributes The difference betweene 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is somewhat shadowed out by Oration and Adoration 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 heere rendered Desires are all suites vnto God arising from the deepe sence of mans estate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 either in dangers wants or blessings and vnder this kinde may bee placed the three sorts of prayers in 1 Tim. 2.1 for our desires for others are either Deprecations in which wee desire God to turne away or keepe from them some great euill or Intercessions which are either complaints of wrongs or most importunate supplications vnto God for their conuersion and the pardon of their sins or lastly Thankesgiuings for Gods mercies and blessings The persons for whom we must pray Secondly to the Question for whom wee must pray It is shortly answered 1 Tim. 2.1 for all men excepting dead men or such as sinne vnto death or such concerning whom the will of God is reuealed for their perdition as the man of sinne so as also by all men wee vnderstand all sorts of men 2 Thess 2. not all the particular men of euery sort for wee may not desire saluation for all the men that God hath made vniuersally considered seeing the counsell of God is vnchangeably past concerning reprobates But that which in this Text is principall is that Ministers and People must pray one for another Ministers must pray for their People thus doe the Apostles in euery Epistle yea Samuel saith God forbid I should cease praying for you as if hee knew it to be a detestable thing for a Minister to bee so retchlesse or carelesse as either not to pray or not to continue to pray for his people The people must also pray for their Ministers and that especially for these things that God may deliuer them from the rage of the disobedient and the practises of their enemies u Rom. 15.30 that God would open their mouthes and giue them vtterance x Ephes 6.19 with a fitnesse to discouer the secrets and mysteries of Christ y Col. 4.3 and that their Gospell may runne and grow both in efficacie and credit z 2 Thes 3 1 2 yea in as much as they labour about sauing other mens soules the people should by prayers labour to further the saluation of their Ministers Wee cease not Note First hee that loues the people of God truely loues them constantly Secondly that a heart truely sanctified is much in prayer cannot giue it ouer It is a wofull thing to neglect prayer but how cursedly miserable is their case whose hearts rise against prayer and cannot abide it but persecute it in others Not ceasing what it implies Thirdly the not ceasing in prayer hath in it constancie and perseuerance in prayer and teacheth that as wee are bound to pray so are wee bound to perseuer in prayer yea if wee must not cease to pray it implies first that wee must pray in all places secondly that wee must watch to pray thirdly that wee must beleeue and hope wee shall obtaine what wee pray for fourthly wee must not appoynt God either time or meanes fiftly that wee must pray with all manner of prayers for all these fiue things are requisite * Iohn 4 21. 1 Tim. 2.8 Mat. 26.41 Col 4 2. Ephes 6.18 1 Pet 4 8. Iames 1 6 7. Heb. 10 36 c Heb 2.3 or if any of them bee wanting there will not bee constant and faithfull prayer Yea not ceasing notes that there is singular comfort in prayer else men would neuer hold out Solut. Obiect Obiect But not ceasing implyes multiloquie vaine babbling Sol. Not so a man may pray earnestly and often and yet not vse many words a Eccles 5 1. Mat. 6. Obiect Obiect But to pray without ceasing is to bee tyed to vse idle repetitions for how can men bee furnished and finde matter to pray so often and so much Solut. Sol. A Christian is furnished many wayes with needefull occasions of continuall prayer First hee is tyed to a dayly Sacrifice both morning and euening by Prayer and Prayses Secondly hee findes continually new Mercies and those require new songs of praise and prayer b Psal 40.4 Thirdly as his knowledge encreaseth by the vse of the meanes hee findes an increase of matter to driue him to prayer and make him pray better Fourthly new infirmities breaking out in himselfe and others and that dayly giues an occasion to renue his suites to God Fiftly the Creatures and his callings must bee sanctified by the Word and Prayer Sixtly varietie of crosses breaking in vpon him giues him cause to runne to God for the sanctifying or remoouing of them Let such pray seldome as thinke they owe God no Sacrifice or receiue no blessings from God or care not for knowledge or finde no infirmities in themselues or haue no crosses or neede no blessing vpon their callings and labours but let all that feare God stirre vp themselues to pray without ceasing because God â—equires it and hath made gracious promises because they finde daily necessities and may heereby exercise their faith and shew their loue to God and to others after the example of the Saints and by the motion of the Spirit of Adoption which will not be idle in them Thus of the Affirmation The Declaration followes That yee might be fulfilled with the knowledge of his will in all Wisdome and spirituall vnderstanding that yee might walke c. In this Declaration hee describeth the knowledge hee prayes for by fiue things 1 By the Obiect of it The will of God 2 By the Parts Wisdome and vnderstanding 3 By the End That yee might walke c. Vers 10. 4 By the Cause His glorious power Vers 11. 5 By the Effects Patience Long-suffering Ioyfulnesse The Obiect is described in these words fulfilled with knowledge of his Will And here is 1. the Obiect it selfe Will of God 2. the Meanes of apprehension viz.
mercy nor pietie in the Land because there is no knowledge of God in the Land x Hos 4.1.2 God shewes his righteousnesse to them that know him y Psal 36 10. And therefore neyther the Papists must tell men that Ignorance is the Mother of Deuotion nor the common Protestant so idly aske what needes all this knowledge More particularly three questions may be here resolued What are the lets of increasing Quest 1. What are the lets of increase Ans There are many lets 1. Ill opinions about knowledge as that it is vnprofitable vnnecessary c. 2. Abuse of our Callings 3. The loue of other things z Ier. 9.23.24 4. The smothering of doubts difficulties and preiudice in the vse of the meanes 5. Securitie when a man growes proud of what hee doth know and presumes of Gods mercy for what he wants 6 Presumptuous sinne as it hinders other graces so it casts men behinde hand in knowledge 7. Resisting of Gods Spirit pricking the conscience to get it awake and smothering of terrors * Hos 6.1.2.3 8. Internall euils nourished as lust a Tim 3.7 euill thoughts b Pro. 14.22 passion c Prou. 14.29 How we may know when we increase with knowledge What we must doe that wee may increase in knowledge c. Quest 2. How may we know when we increase in knowledge Ans We increase in knowledge 1. If we increase in affection to the meanes for God is neuer wanting in the successe 2. If we increase in the power of godlinesse it is certaine wee grow in knowledge if wee grow in grace 3. If wee grow stayed and setled and more resolued in the doctrine of Gods grace and practise of holy life Quest 3. What must we doe that wee may increase Ans We must obserue these Rules 1. We must practise what we doe already know d Iohn 7.17 2. Wee must not be ouer-curious or suffer our selues to be drawne aside with fond questions controuersies and speculations but be wise to sobriety e Rom. 12.13 3. Wee must redeeme the time and watch to all the opportunities for the vse of the meanes f Ephes 5.16 4. Wee must vse the world as if wee vsed it not 5 We must acknowledge that is confesse and professe what we know least God by our vnthankefulnesse and fearefulnesse be prouoked to scourge our spirits with a slumber or reprobate sence g Rom 1.28 6. Wee must minde our owne way h Prou 14.8 Lastly we must vse Gods ordinances and all of them and without interruption constantly and cheerefully Thus of the Grace it selfe and the Measure of it the Obiect followes Of God Our knowledge must be of God foure wayes Our knowledge must be of God foure waies for first it must be spirituall and diuine knowledge not humane naturall and earthly 2. It must be of God as hee is the author of it we must seeke it from aboue by prayer 3. It must be of God as he is the end of it it must draw vs nearer to God Lastly God must be the obiect of it we must know Gods Name In this last sence here are two things imported First that euen after regeneration there may be sometimes some working of the seedes of Atheisme So wretched is the euill nature of man that in this respect there is cause many times to hang downe the head with horror shame and bitter mourning of heart and confusion of face Secondly that increase in holy conuersation doth abate the mouings of Atheisme as any be more holy so they are more freed from the trouble of them Be first holy and then be an Atheist professed or resolued if thou canst Concerning the knowledge of God foure things are to be considered 1. How he is made knowne 2. Who they are that God chargeth with this that they know him not 3. How it comes to passe that man knowes not his God 4. What we must doe that we may know God How God is made knowne God is made knowne 1. in his Sonne in Christ God is as it were visible i Iohn 14.9 2. By his Spirit k 1 Cor. 2.10.11 3. By his worde both by the testimony it giues of God and by the relation of Prophesies accomplished and Miracles wonderfully wrought it shewes a God as it is a sacred treasury preseruing the memory of wonderfull things 4. By his workes and that either in generall as God hath stamped vpon them some markes of his invisible things l Rom. 1. or in his particular workes as the founding of the Earth the hanging of the Cloudes the spreading out of the Heauens the recoyling of the Waters leauing an habitation for man terrours of Conscience Plagues vpon wicked men at their wish answering of Prayers Miracles the Soule of Man and state of Diuels 2 There are many sorts of men yea euen in the Church Who they are that know not God besides professed Atheists that are hated of God and charged with this that they know not God as 1. All that keepe not his Commandements m Esay 1.5 1 Iohn 2.4 2. All that heare not vs n 1 Iohn 4.6 3. All Persecutors o John 16.3 4. All that honour not such as feare God p 1 Iohn 3.1 5. All that deny the Natures or Offices of the Sonne of God q 1 Iohn 2.23 The causes of this ignorance of God 3 This wretched Atheisme and Ignorance of God and euill thoughts of his Nature Presence Attributes c. is caused first by corruption of our natures in the Fall 2. It is increased by the custome of all sorts of sinnes 3. If it preuaile it may come by some speciall iudgement of God who being prouoked by other sinnes doth leaue men to a spirit of slumber or eternally reiecting them doth leaue them to a reprobate sence or in the power of the sinne against the holy Ghost 4 That we may know God and increase in it wee must view his workes What wee must do that we may know God search his Booke obey the motions of his Spirit humble our selues to seeke the signes of his presence and for the better successe in all labour for a pure heart r Math. 5.6 Hitherto of the Obiect Parts and End of Knowledge the Cause followeth in these words Verse 11. Strengthened in all might according to the power of his glory IN the words I note 1. The thing it selfe Strengthened 2. The manner of it in all might 2. The ground of it according to the power of his glory or glorious power From the Coherence I obserue that wee must bee strengthened in Grace before wee can be filled with Knowledge till Grace preuaile euill motions Doct. 1 and temptations grow many times too hard for the seedes of Knowledge and the Diuell steales away much of the seede Strengthened There are two sorts of Christians fearing God some are Doct. 2 strengthened with all might
z Ephes 4.11 to 17. Besides if we would increase in strength wee must let Patience haue his perfect worke making conscience to mortifie corrupt passions as worldly griefe anger fretting a Iames 1.4 c. And lastly wee must bee carefull to keepe what God hath giuen vs that no man take away our crowne Neglect of grace receiued is a great hinderance of strength and increase Thus of the weake Christian A strong Christian discouers himselfe by diuers things First Of the strong Christian and how he may be knowne hee is spirituall that is such a one as not onely hath a taste and desire after spirituall things but is also ruled by the Word and Spirit of God that hee restraines the euils of the flesh both in heart and life so as hee giues not occasion eyther of scandall to the weake or of scorne to them that are without b 1 Cor 3.1 Secondly hee is able to be baptised with the baptisme that Christ was baptised with and to drinke of the cup that Christ dranke of he is not onely willing to beare ordinary wrongs and crosses but is prepared for the worst the world or Sathan may doe to him c Mat 20.22.23 3. Hee can beare the infirmities of the weake and in conuersing deny himselfe and please his Brother in that that is good to edification d Rom 15.1.2 4. Hee is full of goodnesse and knowledge and is able to admonish e Rom 15.14 and comfort others with the comforts hee hath found himselfe f 2 Cor 1.4 5. Hee sinnes not in word g Iames 3.1 that is hee is able to gouerne his tongue with Wisedome Meekenesse Grace and Truth The ordinary faults of speech are not found in his Tongue 6. He is not carefull for his life to take thought for what he shall eate or what he shall drinke nor doth he disquiet his heart about his body what he shall put on for these outward things hee can easily trust his heauenly Father h Math 6.25.30 7. He can loue his enemies endure wrongs without resistance or reuenge or if hee vse the helpe of the Magistrate hee can seeke it without malice or crueltie hee can blesse them that curse him and pray for them that despight him and doe good to them that hate him i Math 5 38. to the end Lastly in Faith hee is strong like Abraham Rom. 4.16 to the end Hee can beleeue things to come as well as if they were present Vers 17. hee can beleeue aboue hope and vnder hope Vers 18. hee looketh not to the meanes but to the promise Vers 19. hee vanquisheth doubts Vers 20. hee is as thankefull for promises as others would bee for performances Vers 20.21 for these things were not onely true of Abraham but may be true in vs also Vers 23.24 who may haue as great helpe from Christ as euer he had Vers 25. Thus of the strong Christian In all might Note how the Apostle presseth to perfection before Why all might in all knowledge all pleasing all good workes now in all might And wee had neede to be strengthened with all might because not one part of the soule onely is to be looked to but the whole soule spirit and life throughout nor haue wee one Grace to tend but all sorts of Graces from God nor doth there abide vs one trouble but calamities indignities and temptations of all sorts Wee haue not one aduersary to encounter but many and of many sorts inward outward visible inuisible publike priuate at home and abroad Neyther doe wee stand vpon our guard at one time but must looke to our selues in all these respects at all times It must be all might that we should labour after in foure respects All might in foure respects First it must bee a Might that extends to the strengthening of all the faculties of the soule powers of the body and duties of the life our Mindes must bee strengthened in the approuing of truth and goodnesse and in reprobating of euill and falshood l 1 Cor 14.20 our Memories must bee strengthened in retayning and recording the secrets and hid things of God which are committed to it the Will must be strengthened in the Election of good and reiection of euill and our Affections neede strength also thus wee were to be strengthened in Patience m Iam 1.4 Ioy n 1 Thes 5.16 Loue o 1 John 4.18 Mercy p Col 3.12 Hope and Confidence q 1 Pet 1.13 Desires r Psal 27.4 in Reuerence Å¿ Heb. 12.28 in Hatred of sinne t Psal 139.21.22 Contempt of the World u Phil 3.8 Esay 30.22 So doe wee neede strength to euery dutie of holy life Secondly it must be a Might that is gotten from the vse of all the meanes wee must be strengthened in the power of euery ordinance of God and supported with the vse of euery helpe to make vs strong Thirdly it must be a Might shewed in the vse of all the Armour of God Wee must strengthen our selues with euery piece of Armour whether it bee Armour of Defence as the Girdle of Truth the Brest-plate of Righteousnes the Shooes of the Gospell of Peace the Shield of Faith the Helmet of Hope or Armor of Offence as the Sword of the Spirit Gods Word and the Darts of Prayers x Ephes 6.12 Fourthly it should be a Might extended to all possible degrees and power of euery Grace and dutie thus in mercy wee should communicate in all good things y Gal 6.6 our seruice should be an heartie Seruice z Ephes 6.6 wee must loue the Lord with all our hearts with all our soules with all our might * Deut. 6.5 According to the power of his glory In the handling of these words I consider them first apart secondly as they are ioyned together and thirdly the Doctrines out of them Here are two things laid to pawne for the strengthening of the weake Christian Gods Power and Gods Glory The extent of Gods power Power is one of the Attributes they call in Schooles relata the Power of God is infinite both in respect of Essence for it is as large as the Essence yea it is the Essence it selfe and in respect of Obiects hee hath not done so much but farre beyond our capacities hee could doe infinitely more and so is it infinite in respect of continuance Yet to speake of it according to our capacities What God cannot doe it is restrayned 1. By his Will hee cannot doe what his Will is against 2. By his glory hee can doe nothing against his owne Glory 3. By his Nature hee cannot lye c. because it is against his Nature 4. In some respects by the nature of the Creature so as whatsoeuer destroyes the essentiall definition of the Creature God cannot doe as God cannot make a man vnreasonable and yet hee remaine a man hee cannot make a
laboured after in the reducing of our liues into a holy order u Matt. 6.33 Eight sorts of things that are aboue is to striue by all meanes to get vp our hearts to a constant seeking and minding of heauenly things according to that serious charge of our Sauiour Christ first seeke the Kingdome of God and the righteousnesse thereof That this rule may bee more cleerely vnderstood and more carefully practised it will bee profitable to consider distinctly what things are aboue and how they are to be sought And so the things that are aboue may bee distinguished into eight sorts First God is aboue for hee dwels in the high and holy places * Esa 57.15 and he must be sought x Hos 3.5 and if you aske what we must seeke in God I answer wee must seeke the true knowledge of his nature y Psal 14.1.2 Wee must seeke his fauour and the pacification of his iust anger for our sinnes z Zeph. 2.3 Wee must seeke his face d Hos 5. vlt. and presence a Psal 24.6 Psal 27.8 We must seeke his honour and glory b Ioh 5.44 And wee must seeke his saluation c Psal 105.4 70.4 And if you aske how wee must seeke God I answer wee must seeke God with acknowledgement of our faults with weeping and repenpentance for our sinnes e Ier. 50.4 Isay 21.12 with the desire of our hearts f Esay 26.7 with prayer and supplication g Matt. 7.7 with feare of his mercies h Hos 3.1 with meeknesse i Zeph. 2.2.3 and in the way of holy life Secondly k Psal 24.4.5 Christ is aboue for so he sayth to the Iewes yee are from beneath I am from aboue l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yee are of this world I am not of this world m Ioh. 8.23 and he is the Lord whom euery Christian ought to seeke n Mal. 3.1 now Christ is two wayes sought principally First in the sincere and constant vse of all his ordinances both publike and priuate that by them we might finde his presence of grace on earth And thus the Church sought him in the Canticles o Cant. 3.1 c. Secondly in the desires prayers and preparations for our owne dissolution and his appearing p Phil. 1.21 Reu. 21.20 2 Tim. 4.8 2 Pet. 3.12 Thirdly the new Ierusalem is aboue for so the Apostle to the Galathians expressely saith q Gal. 4 26. Euen that heauenly society of glorious spirits in illustrious splendor And these are to be sought two wayes 1. By the constant desire of their presence and to bee gathered to them 2. By the imitation of their graces and vertues which they shewed when thy were on earth Fourthly Heauen is aboue For it is the price of our calling that is aboue r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phil. 3.14 and the glory of that eternall and immortall honour is to bee sought ſ Rom. 2.7 and that fiue wayes 1. By prayer for preparation and that daily for so our Sauiour hath taught vs in the second petition of his prayer t Matth. 6.10 2. By seeking the assurance of faith and hope and the pledges and earnest of it u Heb. 11.1 Eph. 1.14 3. By meditation and contemplation striuing to expresse our desires and sighes after it * 2 Cor. 5.2 4. By carrying our selues as strangers and pilgrimes in this world weaning our hearts and retiring our liues from the world confessing and professing our trauailes towards a better countrie that is aboue x Hebr. 11.13.14.16 5. By continuing in well-doing y Rom. 2.7 striuing to liue a Citizen-like life heere z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phil. 3.20 in all things prouident to send our workes and prayers to Heauen before vs as our prouision and treasure a Matth. 6.14 Fiftly holy graces are aboue for S. Iames saith Euery good giuing and euerie perfect gift is from aboue and commeth downe from the father of lights b Iam. 1.17 And it is apparent that they are a part of the Kingdome of Heauen and they tend to Heauen and therefore the Prophet Esay cals grace by the name of glory c Esay 4.5 and they come downe from Heauen which will also appeare in the particulars Wisdome is from aboue d Iam. 3.17 so is zeale for it is the zeale of Gods house e Psal 69.9 so is lowlinesse so is faith so is peace and ioy and all the rest And that these are to bee sought many Scriptures euidently proue f 1 Cor. 14.1 Zeph. 2.3 2 Cor. 13.5 Rom. 14.17.18 and if you aske how they are to be sought it is shortly answered by prayer and the vse of the meanes which the Lord hath appoynted as holy vessels and instruments and as it were wombes to conceiue conuey and deriue grace vnto vs. Sixtly the meanes of saluation themselues are things aboue for they are called the Kingdome of Heauen g Matth. 3.2 and the Kingdome of Heauen is sayd to bee taken away when the meanes is taken away h Mat. 21.43 and these we must seeke i Esay 41.17.18 though it cost vs much trauaile if there be a famine k Amos 8. or much cost if the Lord giue vs to finde such pearles of instruction or comfort in the field of any Church or congregation l Mat. 13.45 Seuenthly holy duties are many of them from aboue for the Wise man saith the way of life is on high to the prudent to auoyde from hell beneath m Pro. 15.24 and that because both the will that enioynes them and the power to doe them and the successe or effects of them are all from God aboue And therfore the Author to the Hebrews when he would discourse of doing of Gods will quoting the place in the Psalmes seemes to intimate that the true speech of such duties is to speake from aboue n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 10.8.9 and these good things are to bee sought o Prou. 11.27 wee must seeke the old and good way p Ier. 6.17 we must seeke Iudgement and Righteousnesse q Esay 1.17 Eightly many of the priuiledges of Christians are from aboue as the righteousnesse of Gods Kingdome r Matt. 6.33 forgiuenesse of sinnes ſ 1 Ioh. 1.7 deliuerance from this present euill world t Gal. 1.4 both in respect of the contagions and punishments of the same all spirituall blessings in heauenly things u Ephes 1.3 the reuelation of hid mysteries * 1 Cor. 2.9 Col. 1.26 the spirit of the sonne x Gal. 4.6.7 the influence of Christs death and resurrection y Phil. 3.9.10 the word with all the treasure of it z Psal 119.94 and the honour which is aboue a Ioh. 5.44 and all these are to bee sought Thus of the particular things that are aboue and we must seeke Vse The
glorious for the Lord shall then come to be glorified in his Saints and made maruellous in all them that beleeue m 2 The. 1.10 Ob. Ob. But the terror of the day may amaze a Christian Sol. Sol. There is no sparke of terror in this doctrine to a godly minde For what should he feare if he either consider the fauour of the Iudge or the manner of the iudgement For the Iudge is he that hath beene all this while their aduocate n 1 Ioh. 2.1 to plead their suits by making intercession for them And therefore when he comes to sit in iudgement he cannot goe against his owne pleading He is their brother and carries a most brotherly affection and will hee condemne his owne brethren He is their head and hath performed all the offices of a head vnto them and can hee then faile them when they haue most need of him nay it is he that hath beene iudged for vs on earth and will hee iudge against vs in heauen What shall I say He died for vs to shew his vndoubted loue euen that he might redeeme vs as a peculiar people to God and will hee faile vs in the last act when he should once for all accomplish his redemption for vs Besides he hath already promised to acquit vs in that day and it hath beene often confirmed both in the word and the Sacraments and praier he hath left many pledges of his loue with vs and therefore it were shamefull vnbeleefe to doubt his terror What though he be terrible to wicked men yet by iudging in seueritie he hath not nor cannot lose the goodnesse of his owne mercy what should wee feare him iudging in his power when wee haue felt saluation in his name Besides the maner of the iudgement shall be in all righteousnesse and mercy Thou shalt not be wronged by false witnesses nor shalt thou be iudged by common fame or outward appearance the Iudge will not be transported with passion or spleene nor will hee condemne thee to satisfie the people and besides there shall bee nothing remembred but what good thou hast sought or done and not the least goodnesse but it shall be found to thy honour and praise at that day And if it were such a fauour to a base subiect if the King should take notice of him to loue him and should in an open Parliament before all the Lords and Commons make a long speech in the particular praises of such a subiect what shall it be when the Lord Iesus in a greater assembly then euer was since the world stood shal particularly declare Gods euerlasting loue to thee and recite the praises with his owne mouth of all that hath beene good in thy thoughts affections words or workes throughout all thy life or in thy death especially if thou adde the singular glory he will then adiudge thee to by an irreuocable sentence And so wee come to the second appearance viz. the appearance of Christians in glory Then shall yee also appeare with him in glory The glory that shall then be conferred vpon Christians may be considered either in their bodies or in their soules or both The glory of Christians first in their bodies The glory of their bodies after the resurrection is threefold for first they shall be immortall that is in such a condition as they can neuer die againe or returne to dust for this mortall then shall put on immortalitie o 1 Cor. 15.53 Secondly they shall be incorruptible that is not only free from putrefaction but also from all weaknesse both of infirmitie and deformitie for though it be sowne in weaknesse yet it shall be raised in power though it be sowne in dishonour and corruption yet it shall be raised in honour and incorruption p 1 Cor. 15.42.43 Thirdly they shall be spirituall not that our bodies shall vanish into ghosts or spirits but because they shall be at that day so admirably glorified and perfected that by the mighty working of Gods spirit they shall bee as able to liue without sleepe meat mariage or the like as now the Angels in heauen are and besides they shall be so admirably light and agill and swift that they shall be able to goe abroad with vnconceiueable speed in the aire or heauens as now they can goe surely on the earth q 1 Cor. 15.44 The glory vpon the soule shall bee the wonderfull perfection of Gods image in all the faculties of it Then shall we know the secrets of heauen and earth And then shall our memories will and affections be after an vnexpresseable manner made conformable vnto God The glory vpon both soule and body shall be those riuers of ioyes and pleasures for euermore And thus shall the man be glorified that feareth the Lord. The consideration of this glory may serue for diuers vses First let vs all pray vnto God vpon the knees of our hearts from day to day that as hee is the father of glory so he would giue vnto vs the spirit of reuelation that the eies of our vnderstanding might be inlightned to know in some comfortable measure and that we might be able with more life and affection to meditate of the exceeding riches of this glory r Eph. 1.17.18 and inheritance to come Our hearts are naturally herein exceeding both dull and blinde maruellous vnable with delight and constancie to thinke of these eternall felicities and this comes to passe by the spirituall working of Satan and the deceitfulnesse of sinne and too much imployment and care about earthly things But a Christian that hath so high a calling and hopes for such a glorious end should not allow himselfe in that deadnesse of heart but as he gaineth sense by praier in other gifts of grace so should he striue with importunitie and constancie wrastling with God without intermission so as no day should passe him but he would remember this suit vnto God till he could get some comfortable abilitie to meditate of this excelling estate of endlesse glory Secondly this should make vs to be patient in tribulation Å¿ Rom. 5.2.3.4 and without murmuring or grieuing to endure hardnesse t 2 Tim. 2.3 and temptations in this world for they are but for a season u 1 Pet. 1.6 though they be neuer so manifold or great and the afflictions of this present life are not worthy of the glory to bee reuealed x Rom. 8.18 Though wee might be dismaied while we looke vpon our crosses and reproaches and manifold trials yet if the Lord let vs haue accesse vnto this grace y Rom. 5.2 to be able soundly to thinke of the glory to come wee may stand with confidence vnapalled and with vnutterable ioy looke vp to the glory wee shall shortly enioy when the triall of our faith being more pretious then the gold that perisheth shall be found vnto honour and praise through the reuelation of Iesus Christ z 1 Pet. 1.7 Yea
had a warrant by his calling and commission to rehearse the sins of others For Gods ministers are enioyned to shew Gods people their sinnes But a like liberty is not lawfull to euery priuate man Priuate men may remembers others of their estate past if it may stirre them vp to thankfulnesse or if it may further them in humiliation for new offences or they may exhort one another lest any be deceiued by sinne and so for preuention of corruptions vnto which they are by nature prone or in some speciall cases to cleare Gods iustice against hard-hearted sinners otherwise it is a vile and sinfull course to be raking into the liues of others but especially to be grating vpon the faults past of penitent sinners Where God hath pardoned what hath man to doe to impute And thus of the coherence and generall consideration of the words This verse containes two specialties of their miserie by nature First their continuance in sinne in that he saith yee walked Secondly their delight in sinne in that he saith yee liued in them that is it was the life of your life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In which That is in which sinnes and so it teacheth vs that we should be more troubled for sinne then for crosses For he doth not say in which miseries or iudgements but in which sinnes and corruptions As any are more spirituall sin is their greatest sorrow and as any are more carnall they are more troubled with crosses Yee A man can neuer be soundly and profitably humbled till he minde his owne sinnes The knowledge of sin that is transient is dangerous as we may see in the Pharisie The more he knowes by the Publican the prouder he is in himselfe but the knowledge that is reflexed is profitable And therefore the Publican that troubled himselfe about his owne sinne went home more iustified than the other And therefore the Apostle here tels not of the misery of other men but expresly guides them to the consideration of their owne misery This should teach vs without shifting or delay to search and try our owne waies and to grow skilfull in recounting the euils of our owne liues The true knowledge of our selues is a great step in a holy life T is that the most of vs neuer attaine to And yet it is of singular vse it would make vs humble in our selues compassionate towards others easie to be admonished tender-hearted in Gods worship more apt to godly sorrow and of great ripenesse and dexteritie of knowledge in cases of conscience Also Sinne is a poyson that ouerflowes all sorts of men This also takes in rich men and great men and leaâ—ned men and old men and the ciuiller sort of men There is no estate calling or condition of men nor sex or nation but they haue been infected with this plague It hath runne ouer the whole earth And therefore it should humble rich men and learned men and all sorts of men Looke not at thy wealth or thy wit or thy learning or thy nobilitie or thy same amongst men looke at thy filthy nature thou hast now or thou hast had the plague vpon thy soule and as wise and learned and rich and ciuill and noble as thou haue died of this sicknes and are in hell Walked This word notes not onely inclination to sinne but action not only words but practise and in practise not onely a falling by infirmitie but continuance and progresse in sinne To walke in sinne is to proceede in sinne from one kind to another and from one sinne to another and to lie and dwell in sinne And this is the wretched condition and thraldome of euery one by nature thus hard is it to giue ouer sinne and were it not for the great mercy of God thus would all men continue Why men liue so long in sin Qu. But what should be the reason that men continue so long in sinne and are so loth to get out of this miserable path Ans The soule by nature is dead in sinne i Eph. 1.2 And all flesh is couered with a vaile of blindnes k Esay 25.8 And Sathan the prince of darknes workes effectually in the children of disobedience besides the course and custome of the world that lies in wickednes l 1 Ioh. 5.18 Ephes 2.2 much hardens and confirmes the sinner and the minde and will of the flesh is stubborne And withall euery wicked man is a great student He deuiseth and imagineth and forecasteth how to finde out waies to set himselfe in a way that is not good And many times God in his fearefull iudgement deliuers many a man vp to a spirituall lethargie and slumber and reprobate minde that hearing he may heare and not vnderstand and seeing he may see and not perceiue hauing his heart false and his eares dull and his eyes closed vp lest he should be conuerted and humbled m Act. 28.27 The vse may be to teach vs to inlarge our hearts in the sense of Gods goodnesse that hath deliuered vs from an estate that was in it selfe so fearefull Especially it may comfort vs against our infirmities that howsoeuer we faile by occasion yet by Gods mercy we doe not walke in sinne We proceede not from degree to degree and from sinne to sin it is a happy time with a Christian when he getteth victory ouer his sinnes so as at least by degrees he gets downe the power of them And on the other side they are in a wofull estate that haue their corruptions growing vpon them both for power and number and continuance O woe will be vnto them when the master shall come and finde them so doing And thus of the first specialty The second is Ye liued in them That is The wickedest men many times most liuely yee set the delight of your hearts vpon them Sinne was the life of your liues None many times more liuely and in greater iollity then such as are in greatest danger of Gods wrath and so cursedly vile is mans euill disposition that as many men are the more sinfull they are the more secure and full of carnall liuelinesse Who more frollicke then our drunkards swaggerers swearers abominable filthy persons Yea they carry themselues as if they had found out a life of excellency and contentment aboue all other men and yet are buried in the ditches of monstrous wickednes and are descending swiftly to their owne place hasting to the vengeance to come Many times the holiest men are most pensiue and the vilest men most liuely Liued There is a fourefold life of men A fourefold life The life of nature the life of corruption the life of grace and the life of glory The first life Adam liued before his fall The last the blessed liue in heauen The third the godly liue after their conuersion on earth and the second is the life of all the vnregenerate Sin is aliue It hath a liuing being in the vnconuerted sinner It is a monster
is among Interpreters to find a difference in these some would haue Psalmes to be the songs of men and Hymnes of Angels some thinke they differ especially in the manner of Musicke Some are sung by voice some plaid vpon instruments but the plausiblest opinion is not to distinguish them by the persons that vse them or by the kinde of musicke but by the matter and so they say Psalmes containe exhortation to maners or holy life Hymnes containe praises to God in the commemoration of his benefits Songs containe doctrine of the cheefe good or mans eternall felicitie But I thinke there needs not any curious distinction it may suffice vs that there is varietie of Psalmes in Scripture and God allowes vs the vse of euery kinde Thirdly the propertie of the Psalmes they are Spirituall both because they are indited by the spirit and because they make vs more spirituall in the due vse of them From hence then we may learne these things 1 That singing of Psalmes is Gods ordinance binding all sorts of men Ephes 6.19 Iam. 5.13 Psalm 66.1.2 92.1 135.3 a part of our goodnesse and a most comely thing 2 That a Christian should cheefely recreate himselfe in singing of Psalmes Iam. 5.13 God doth not allow vs other recreations to shoulder out this as the most doe 3 That we should sing Psalmes in our houses aswel as our Churches both for daily exercise Psalm 101.1.2 and when Christians meet together 1. Cor. 14.26 Ephes 5.19 The manner followes Rules in singing of Psalmes there are foure things required of vs in singing of Psalmes First we should teach and admonish in the vse of them and that either our selues by considering the matter or others as the Ministers in appointing of Psalmes for the congregation or the Master of the familie or when Christians meet there should be choice of such Psalmes as may instruct or comfort or rebuke according to the occasion there is edifying euen in appointing of Psalmes 1 Cor. 14.26 Secondly we must sing with grace this is diuersly interpreted some vnderstand it of the dexteritie that should be vsed in singing to affect our selues or others some take it to be that inward comelinesse right order reuerence or delight of the heart in singing some would haue it signifie thanksgiuing But I thinke to sing with grace is to exercise the graces of the heart in singing we must sing with holy ioy Å¿ Psal 9.2 with trust in Gods mercies t Psal 13 5. with a holy commemoration of Gods benefits u Psal 47.6 yea with the praier and desires of our hearts that our words in singing may be acceptable * Psalm 104.33.34 Thirdly wee must sing with our hearts not with our tongues only outwardly for ostentation to sing with our hearts is to sing with vnderstanding x Psal 47.7 1 Cor. 14.14 with sense and feeling Hence wee are said to prepare our hearts before we sing y Psal 57.7 and it is to be obserued that Dauid bids his tongue awake z Psal 57.8 noting that hee obserued in men a lethargie not a hoarsnesse of voice but a slumber in heart when they vsed the voice Fourthly we must sing to the Lord a Ephes 5.19 that is both to Gods glory and in sense of Gods presence and vpon a holy remembrance of Gods blessings This is to sing to his name The vse is first for instruction when we are merry to sing Psalmes b Iam. 5.13 yea to account this as heauenly melodie c Ephes 5.19 a precious perfume for our chambers a holy homage to God the calues of our lips yea wee should resolue against all the prophane contempt of the world to praise God thus while we liue d Psal 156.2 104.33 and to this end wee should striue against the obiections and backwardnesse of our owne natures for the flesh will obiect against singing of Psalmes as well as against praying reading c. Secondly for reproofe of such as set their delight in fleshly lusts and sports in dancing gaming c. in singing of carols ballads filthy rimes c. all which delights are so farre from being spirituall that they make our hearts farre more fleshly and carnall yea it reproues the best of vs for want of the right manner in the vse of singing in all the foure things before which wee should bee humbled for as for any other our sinnes Thus of the 16. Verse VERS 17. And whatsoeuer ye shall doe in word or deed doe all in the name of the Lord Iesus giuing thankes to God euen the Father by him THis verse containes the second generall rule to be obserued in our conuersation and it is an exhortation to the minding of the right end in all our actions In the former verse hee tooke order for the meanes of holy life here he takes order for the end of it Doct. In generall vnto the goodnesse of the action a good end is essentially required Vnto goodnesse of the action the goodnesse of the end is required for though a good intention make not the action good yet without a good intention the action cannot bee accepted as good in Gods sight It is a good thing to heare and follow Christ but not good in the Capernaits that follow for the loaues or in the Pharisies that heare to carpe or carrie tales and informe against him It is a good action to vse our knowledge but ceaseth to be good in vs when it puffeth vp and is done for vaine ostentation It is good to receiue the Sacraments but yet Circumcision was not good either as the sonnes of Iacob required it nor as the King and his sonnes receiued it Workes of holy and religious seruices are good but when men come to Church on the Sabboths to make amends for their sinnes on the weeke dayes it ceaseth to be good to them It is good to honour Gods Ministers but where men honour them either to keepe their owne credit with the people as Saul honoured Samuel or that they may excuse them as in the Parable e Luk. 14.19 such honour is not good Workes of mercy are good but being done for praise of men or to merit by them they come vnder a negatiue precept Giue not your almes It is good to forbeare one another but not good in such men as forbeare onely for want of power or opportunitie to reuenge and therefore we should informe our selues better Matt. 6. and as wee would haue God to accept or blesse vs to get good ends to our actions Thus of the generall In this verse the end of well-doing is two wayes considered First as it is the end of intention that is that wee should propound and aime at as the motiue and marke of our endeuours and that is ordered and required in these words Whatsoeuer yee doe in word or deed doe all in the name of the Lord Iesus Secondly as it is the end of
wisdome in the prudent in euill times to be silent Amos 5.13 T is not good prouoking euill men nor safe to pull a Beare or a madde dogge by the eares 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 T is the true ambition of a Christian to meddle with his owne businesses 1 Thess 4.11 For conclusion as wee haue seene what it is to walke wisely in the affirmatiue so we must be informed what this wisdome hath not in it It hath not in it a relinquishing of pietie or holinesse in the whole or any part to keepe peace with wicked men Heb. 12.14 It hath not in it a forsaking of fidelitie in the discharge of our duties Amos must not leaue the Court though Amaziah tell him it is his wisest way Michaiah must not flatter Ahab because the 400. Prophets did Lastly to walke wisely is not to walke craftily and deceitfully for such wisdome of Serpents is required as may stand with the innocencie of Doues Redeeme the time To redeeme signifies either to recouer what is lost or to buy what is wanting It is vsually a metaphor borrowed from Merchants buying and selling of commodities Time signifies either space of time or the opportunitie of time both may be here retained Six things obserued concerning the redeeming of time In generall as time is taken for space of time there are diuers things may be obserued 1. That time is a commoditie 2. That a Christian is a Merchant by calling 3. That as any are more wise the more they know the worth of time Eph. 5.15.16 4. That a Christian findes the want of time 5. That if he were prouident time for holy duties might be bought 6. Not to trade for time is a great fault and yet an vsuall fault and comes to passe because men haue no stocke of grace to imploy or they haue neuer serued a prentiship to learne how to vse time or else they haue had such extraordinary losses they cannot set vp againe they haue so often made shipwracke of time by misse-spending it that they cannot now well set themselues in a course to vse it well Againe if time be taken for opportunitie we may obserue Foure considerations of the opportunitie of time 1. That there is a season an opportunitie a due time God hath his haruest for iudgement Matth. 13.30 his season for temporall blessings as for the deaw of heauen and the fruits of the earth Act. 14.17 so he hath for the manifesting of his will by preaching Tit. 1.3 for iustification Rom. 3.26 for the testification of our iustification 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Tim. 2.6 for mercy and deliuerance and the helpe of Sion Psal 102.13 and for saluation spirituall and eternall 2 Cor. 6.2 Finally there is a season both for man to doe good Psal 1.3 and to receiue good Isa 55.8 2. That this opportunitie is not obuious not ordinary nor easie and euery where to be had Euery day in the yeere is not the Faire day nor euery day in the weeke the Market day 3. When opportunitie is offered we must not neglect it or lose it Ministers must preach while the doore is open the people must walke while they haue the light so we must all pray in euery opportunitie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 12.11 Seruing the opportunitie Eph. 6.18 Luk. 21.36 4. We must aduantage our selues by spirituall opportunities though it be with our losse and paines We should not thinke much to be at some losse for Gods wares as well as mens and we must be content to trauell as well to the market of our soules as of our bodies In particular concerning redeeming of time consider 1. what time is lost 2. how time is to be redeemed 3. how it must be vsed when it is redeemed 4. the vses For the first all time is lost that is spent idly What time is lost or in the superfluous feeding of nature either by food or sleepe or in ill company or in the seruice of sinne and the lusts of the flesh or in the seruice of the world or superfluous cares about profits or ioyes about pleasures yea the time is lost that is spent in Gods worship where it is done idolatrously superstitiously ignorantly carelesly hypocritically c. For the second wee must distinguish of times and the persons that haue time to sell and the kindes of redeeming There is time past this cannot be brought backe againe by any price but yet wee may contract with time present for some allowance towards the losse of time past There is also time to come And here is first a time of glory to come Hovv time may bee bought againe and a great bargaine to be made and for the buying of this heauen must suffer violence and we should throng and crowde into the market to procure it by praier hearing faith almesdeeds c. For though it be onely Christs merits that deserues it yet these things we must doe for the assurance of it Besides there is a time of sorrowes to come as sure as we haue had our dayes of sinne we shall haue dayes of sorrow and torment This time is to be bought out with repentance watching fasting praying strong cries by all meanes endeuouring to make our peace and flie from the anger to come But time present is the commoditie we are with all carefulnesse to redeeme The deuill and the world haue time our callings haue time and God is a great Lord of time Time out of the deuils hands and the worlds must be redeemed by violent ablation time from our callings we must redeeme by permutation only making an exchange and allowing time for godlinesse In the first and chiefe place time of God we must buy both the space of time to repent in and the opportunitie of time both for the giuing and the efficacie of the meanes and for this we must both offer and tender the sacrifice of Christ to pacifie for time lost and procure acceptation and also wee must offer vp our selues soules and bodies vpon the seruice of opportunities humbling our soules to walke with our God 3. When wee haue bought time wee must be carefull to vse it well Hovv time must be vsed vvhen it is bought and herein a principall respect is to be had vnto the soule for all this merchandise is for the vse of the soule especially and for religious ends And thus we must spend some time in mortification 1 Pet. 4.1.2 and some part in searching the Scriptures lest that be said of vs which was said of the Iewes that whereas concerning the time they might haue beene teachers they did need againe to be taught the very principles they were so inexpert in the word of righteousnes Heb. 5.12 Much time should be spent in the workes of pietie abounding in the worke of the Lord as wee abound in time Some time should be spent in workes of mercy both spirituall instructing comforting exhorting admonishing
First of natâ—re Psal 103.19 Secondly of grace Math. 3.2 Thirdly of glory Iohn 3.3 The kingdome of grace is here meant here I obserue first the priuiledges of this kingdome Secondly the properties or signes of the subiects Thirdly the vses For the first the excellent condition of such as by true conuersion are admitted into the kingdome of grace may be three waies considered The priuiledges of the kingdome of grace for they are happy first in their King secondly in their lawes thirdly in the personall prerogatiues of the kingdome 1. They are happy in their King for he is nobly borne the son of the most high 2. He comes rightly by the crowne Psal 2.7 3. Hee is of eminent soueraignty he hath a name written on his garments and thigh The king of kings and Lord of Lords Reuel 19.16 Prince of the Kings of the earth Reuel 1.5 4. He is a Prince of admirable qualities wonderfull counceller the mightie God an euerlasting Father Prince of peace on that keepes the gouernment vpon his owne shoulders Isa 9.6 5. Lastly he is immortall 1 Tim. 1.17 in the earth if a Prince were neuer so good yet in this the subiects are vnhappy that they shall lose him but Sions King will neuer die 2. They are happy in their lawes for they are not only cleerly digested in Gods sacred volume but they are euery way most perfect to make men wise to saluation and absolute to euery good worke such as neede no repeale nor addition a perfect rule to all ages and so are no lawes of man vnder heauen 2 Tim. 3.3.15.16.17 3. They are happy in the personall prerogatiues of the kingdome for 1. Here is certaine safetie and quiet habitation for all the Kings subiects Isa 33.20.21 Ier. 23.5.6 Secondly to all the subiects it is giuen to know the mysteries of this kingdome Math. 13.11 Thirdly in this kingdome poore men may get aduancement as easily and as soone as rich Iam. 2.6 Fourthly if any of the subiects fall into desperate crosses that they be without all meanes yet they are prisoners of hope and shall be saued and deliuered by the bloud of the couenant Zach. 9.9.11 Fiftly the King doth quiet himselfe in the loue of euery subiect and doth reioyce ouer them with ioy it is a great benefit to liue vnder a good King though the subiect be not knowne vnto him but a great fauour that the King should take notice of the subiect by name but exceeding great comfort it is if the King loue some subiect with a speciall loue thus doth Christ to all his subiects which no King can doe because his heart is finite Sixtly here all subiects are sonnes Rom. 9.25.26 Seuenthly they are all King Reuel 1.5.6 5.10 Rom. 5.17 Eightly here if any two of the subiects doe agree on earth vpon any thing whatsoeuer they desire their heauenly father will grant it Math. 18.19.20 Lastly the properties of the kingdome shew the felicitie of the subiects of this kingdome First Is in power not in word 1 Cor. 4.20 Secondly Is not of this world but as farre more excellent as it differs in nature from the kingdome of the world Ioh. 8.36 Thirdly It is without end Luk. 1.33 Heb. 12.28 Thus of the priuiledges The second thing is the properties of the subiects or the signes by which they may be knowne and they are sixe First They are a poore and penitent people Math. 5.3 3.2 Secondly 6. Signes to knovv the subiects of Christs kingdome they doe gladly and constantly subiect themselues to be ruled by the powerfull preaching of the Gospell and esteeme the comforts thereof aboue all treasures Math. 13.44.45 hence called the Gospell of the kingdome Thirdly They are a patient people and doe willingly forgiue each other his brothers trespasses Math. 18.23 vlt. Reuel 1.9 ordinarily men cannot more darken their euidence then by their vnruly passions vnbridled the King of Sion is meeke Math. 21.5 and so are the subiects Fourthly they may be easily knowne by their easie accesse to their King in their daily troubles you may see them betimes euery morning at the court gates Gal. 4.7 Psal 5.2.3 where he giues his sonne he giues the spirit of his sonne into their hearts c. Fiftly They feare their King and his goodnesse they are more affected with feare vpon the sense of his mercy then vpon the sight of his iudgements Hos 3.5 Sixtly they make conscience of the least commandements feare aswell to sweare by lesser othes in common talke as periurie in courts of iustice They make conscience of drinkings aswell as drunkenesse of filthy speaking aswell as whoredome Math. 5.19 and 13.33 they are new creatures they haue not a new legge or an arme onely they labour to abound in grace and duties 2 Pet. 1.11 The vses follow First for instruction if the estate of Christians conuerted by the powerfull preaching of the Gospell vnder the regiment of Christ bee so excellent an estate Hovv men may get into the kingdome of God and so happy and a king-like condition it should teach first all that are not yet conuerted to settle their hearts about this point and that they may get into the kingdome of God they must get an holy estimation of the happinesse of that estate kingdome should moue them much Sathan knew if any thing would preuaile with Christ it must be the glory of kingdomes behold here God offers thee a kingdome Secondly pray daily and earnestly that Gods kingdome may come vpon thee Math. 6. Thirdly practise what thou praiest and by practise seeke the kingdome of God first Math. 6.33 and to this end obserue 4. rules 1. Remoue what might hinder that is by repentance cast off thy sinnes no vncleane thing must enter here and it is plaine it is required Math. 3.2 Secondly waite vpon the preaching of the Gospell for it is the Gospell of the kingdome and the keies of heauen onely take heede thou neither betray it by security nor choake it by care Math. 13. Thirdly remember to seeke it with all zeale and earnestnesse for the kingdome of heauen suffers violence and the violent take it by force Math. 11.12 Fourthly take heed thou giue not ouer when thou come neere to the kingdome of God Mark 12.34 for the children of the kingdome may be cast out 2. Take heed of despising poore Christians for God hath chosen them to make them heires of the kingdome they must not be accounted of according to their outward estate in the world 3. Those that haue attained this excellent estate must be exhorted to three things 1. By godly conuersation to walke worthy of the kingdome of God 1 Thess 2.12 1 Pet. 2.9 Secondly to reioyce in their King and speake of the praises of the great renowne of the sacred Kingdome that thus commeth in the name of the Lord Psal 145.10.11 149.2 Math. 11.10 for many Prophets and great kings haue desired to see such daies and haue not seene
presence and commandements Lastly we may here learne how to loue for God loues First those that are holy Secondly those whom he had chosen so it should bee with vs first we should chuse for holinesse and then loue for our choice This may teach the people how to loue their Magistrates and Ministers and so wiues and seruants And contrariwise Thus of the motiues the manner followes Obseru 1 Put on viz. as men doe their garments it is true that these graces for the worth of them are royall and so must be put on as the King doth his crowne or the Prince elected his robes it is also true that for safety these graces are as armour to defend vs against the allurements of the world or the reproches of euill men and so may be put on as the souldier doth his armor Besides these graces are required in vs as the ornaments of a renued estate and so are to be put on as the new baptized was said to put on his new garments But I thinke the metaphor is taken generally from the putting on of rayment Diuers things may be here noted 1. It is apparant that these graces are not naturall the shadowes and pictures of them may be in naturall men And what wicked men can get is but by the restraining spirit or by reason of naturall defect or for ill ends It is certaine a man may be said to be borne Note as well with clothes on his backe as with grace in his heart 2. How should the hearts of many smite them to thinke of it how they Obseru 2 neglect this clothing of their soules with graces They euery day remember to put on apparell on their backes but scarce any day thinke of putting on vertue for their hearts Oh when thou seest thy naked body clothed shouldst thou not remember that thy soule in it selfe more naked then thy body had need of clothing also Oh the iudgement that abides many a man and woman how excessiuely carefull are they to trimme the body and yet are excessiuely carelesse of trimming their soules that haue so many gownes for their backes that they haue neuer a grace for their hearts yea the better sort may be humbled if they search their hearts seriously for either they want diuers parcels of this holy raiment or else they are not well fitted on them they hang so loose many times there is little comelinesse or warmth by their wearing of these graces But let vs all be instructed to remember these graces and by praier and practise to exercise our selues in them and daily to be assaying how we can put them on till by constant vse of all good meanes we can grow spiritually skilfull in wearing of them and expressing the power of them in conuersation as plainely as we shew the garments on our backes resoluing that these vertues will be our best ornaments and that they are best clad that are clothed with these godly graces in their hearts Thus of the manner the enumeration of the graces follow Bowels of mercy From the Coherence I note two things concerning mercy First that it is not naturall we are exhorted to put it on naturally wee are hatefull and hate one another a Esay 11. which should teach vs to obserue and discerne the defects of our hearts herein b Iam. 3.17.19 and by praier to striue with God for the repaire of our natures and in all wrongs from wicked men to bee lesse mooued as resoluing it is naturall with them Tit. 3.3 2. We may note here that mercy is as it were the doore of vertue It stands here in the forefront and leades in and out all the rest it lets in humilitie meeknesse patience c. Now in these words themselues I obserue 3. things 1. That mercy is of more sorts then one therefore he saith mercies More sorts of mercy than one Luk. 6. Math. 25. one mercy will not serue the turne hee that hath true mercy hath many mercies or waies to shew mercy many miseries in mans life needes many sorts of mercy There is mercy corporall and mercy spirituall it is corporall mercy to lend to giue to visit to cloath to feed to protect from violence Corporal and Spirituall mercy hospitality to strangers and the buriall of the dead are also corporall mercies Spirituall mercies are not all of a sort for wee may shew mercy sometimes in things wherein no man can help as by praying vnto God for helpe now in things wherein man can helpe the mercy to be shewed respects either the ignorance or other distresses of other men The mercy to the ignorant is either instruction in the things they should know or councell in the things they should do Now his other distresses arise either from his actions or from his passions his actions are either against thee and so thy mercy is to forgiue or against others and so thy mercy is to admonish or correct Thy mercy towards him in respect of his passions or sufferings is either in words and so it is consolation or in deeds and so it is confirmation What shall I say there is the mercy of the Minister and the mercy of the Magistrate and also the mercy of the priuate man 2. Mercies notes that it is not enough to be mercifull once or seldome but we must be much in the workes of mercy seldome mercy will be no better accepted with God then seldome praier we are bound to watch to the opportunitie of mercy and we shall reape not only according to the matter but according to the measure of mercy b Hosea 10 12. What is bowels of mercy 3. It is not enough to be mercifull but we must put on the bowels of mercies and this hath in it diuers things For it imports 1. That our mercies must be from the heart not in hypocrisie or for a shew it must be true and vnfained mercy 2. That there should be in vs the affections of mercy we should loue mercy and shew it with all cheerefulnesse and zeale c Mich. 6.8 Rom. â—2 8 2 Cor 9.7.15 â— 8.3.4 3. That there should be a Sympathie and fellow-feeling in the distresses of others These bowels were in Christ in Moses and Paul 4. That our mercy should be extended to the highest degree wee can get our hearts to That was imported by the phrase of pouring out our soules to the needy d Isa 58.10 Vse The vse of this doctrine of mercy may be first for instruction to teach vs to make conscience of this holy grace and to be sure we be alwaies clad with it according to the occasions and oportunities of mercy And to this end we should labour to stirre vp our selues by the meditation of the motiues vnto mercy Motiues to mercy such as these God hath commanded it e Zach. 7.6 Hosea 12.10 They are our owne flesh that need our mercy f Esay 58. Our heauenly Father is mercifull yea