2. PET. 1.1.

THis Epistle, as the former, is intended to the scattered Christians; and it consists of two parts, to wit, the Preface, and the body of the Epistle.

The Preface consists of three parts; first, of a subscription, in these words; Symon Peter, a ser­uant, and an Apostle of Iesus Christ; the second, an in­scription, in these words; To them which haue obtained like precious faith with vs; the third is a salutation, in these words; Grace and peace be multiplied, &c.

Symon Peter. Obserue here the first thing which the Apostle doth in this worke; he sets or subscribes his name. And Doctrine. It is an honest & commendable practise in such as write Bookes for the vse of Gods Church to do the same: and that for these reasons: first, to shew that they are readie to iustifie their writings: secondly, that they are ready, to their power, to satisfie any which make any scruple of any thing writ by them: thirdly, that they are [Page 2] not ashamed of the truth deliuered.

Indeed in some cases Writers names are better kept close then published; as first, if the persons writing be scandalous, it is pitie that their scandalous names should hinder the passage of the truth, Secondly, if the Pen­men be in no request in the Church of God, it is pitie that their disregard should hinder a profitable booke.

Vse. The vse of this point may iustly be to tax a great ma­ny namelesse railing books, sent out by Anabaptists, Se­paratists, & the like, which are so vile & so bitter, as that the writers thereof haue seemed to be ashamed to sub­scribe their names, as being vnable indeed to iustifie thē.

Vse. This may also serue to iustifie the practise of reuerent Ministers, which vse to subscribe their names vnto their writings. Their practise in publishing their names is not hypocriticall and vaine-glorious, but Apostolicall and sincere: 1. Thess. 3 17 what they do in publishing their names, the A­postles did before them, as we see.

A seruant of Iesus Christ. Peter was a great Apostle, and one that had obtained a great degree among men, and yet hee professeth himselfe but a seruant of Iesus Christ; and indeed Doctrine. the chiefe of the creatures are but ser­uants in this respect. Dauid though a King, yet professeth himselfe but a seruant, in respect of God. Psal. 116.16. Yea the very Angels acknowledge themselues to be but fellow seruants with vs in the same regard, Reuel. 19.10.

Vse. This makes much for the glorie of Christ. We may say of Christ, as it is said of Melchisedech, Heb. 7.4. How great was this man vnto whom the Patriarch Abraham payed tithes? So, how great was this God and man, vnto whom Kings, Apostles, and Angels professe them­selues to be but seruants. And this should serue to re­moue [Page 3] the scandall of the Crosse. They that take offence at Christ, because he dyed such a base death, should re­member withall what the Scripture noteth concerning the glory of Christ.

Vse. This also should teach euery Christian, not to be ashamed to professe themselues to be the seruants of Christ. We need not be ashamed of our Maister, for he is a God; nor of our worke, for it is honest; nor of our (though vndeserued) wages, for that is no lesse then a kingdome; therefore let vs professe without shame or abashment.

And an Apostle. There were fiue orders of Ministers appointed by Christ, Ephes. 4.11. viz. Apostles, Pro­phets, Euangelists, Pastours and Doctours; amongst these fiue orders, the Apostles were the chiefe, and therefore are named in that fore-named Text before the Prophets, because indeed they liued to see all things ac­complished, which the Prophets and Iohn the Baptist did not. Now the office of an Apostle was first to plant Churches, 1. Cor. 3.6. Paul may plant; and secondly, to haue especiall sway in Ecclesiasticall gouernment, Acts 15.3. they were to decide controuersies. Thirdly, to work miracles, Matth. 10.8. heale the sicke, cast out diuels, &c. Fourthly, to preach to the whole world, Math. 28.19. and that by extraordinary reuelation, Matth 10.20. It is not yee that speake, but the Spirit of your Father which speaketh in you.

Now Peter was such a Minister, and not an ordinarie teacher.

An Apostle of Iesus Christ. Here Peter doth intimate vnto the Church, that their duty was to receiue his do­ctrine, for he came vnto them as an Apostle or messen­ger, [Page 4] from Christ, and did speake from him.

And indeed, Doctrine. vnlesse a Minister speake as the words of Christ, we are not to receiue him, nor his doctrine.

If any come vnto you, & bring you not this doctrine, receiue him not to house, saith the Apostle, in the se­cond Epistle of Iohn, the tenth verse.

And it is set downe as the commendation of Gods people, in Iohn 10.5. that they will not follow a stran­ger, but flie from him, &c.

Vse. The vse of this is, to teach vs Ministers, that if we will haue Gods people to receiue our doctrine, then we must speake from Christ, and not from our owne spirit: we must deliuer the ordinances and oracles of Christ, not our owne inuentions.

Vse. Secondly, it should teach the people, as good Baere­ans, to trie the doctrine deliuered vnto them, whether it be from Christ, or no. And this will appeare if they trie it by the canonicall Scriptures.

To them which haue obtained. The word in the origi­nall is very significant, for it signifieth to obtaine by lot: whence we may obserue, That grace is as a portion obtai­ned by lot: and the reason is, because, as God is the au­thor of whatsoeuer is giuen by lot, Pro. 16. the last verse, so he is the author of all grace which we receiue, 1. Cor. 12.13. All these things worketh the same Spirit. Second­ly, because, as in the deuiding of the lād of Canaan, there was giuen, by Gods disposing, to one Tribe a greater portion, to another Tribe a lesse, Num. 33.54. so to one is giuen a greater measure of grace, to another a lesse, 1. Cor. 12.13.

Thirdly, because, as in that deuiding of Canaan by lot, euery Tribe receiued an inheritance, but with con­dition, [Page 5] that they must fight for it, and cast out the in­habitants, Numbers 33.52. so euery elect child of God shall receiue a portion of grace, but yet alwayes proui­ded, that they cast out the inhabitants, that is, the strong man. For, if there be not a mortifying of the old man, there can be no putting on of the new.

Vse. This should teach vs, not to enuy the gifts of others, though they be better then our owne; it is God which giueth both the greater gift to another, and the lesse gift to thee: submit to his wisedome.

Like precious faith. What Faith is, we will not in this place stand to define, purposing to speake at large of it (if God permit) among the Grounds of Religion, by way of catechisme, neither wil we insist on the preciousnesse of this grace; onely that which we will obserue, is, Doctrine. That the people may attaine the like sauing graces as are in their Ministers. Yea in some particular graces the people may go beyond their Ministers, as we see in Aquila and Priscilla, in Acts 18.26. they out-stripped Apollos himselfe in some things. Yea, as we see likewise in experience from time to time; how many people be there that ex­cell many Ministers, in patience, in tendernesse of heart, in almes-deeds, and the like.

And the reason is, because God is a free worker, he hath mercy on whom he will, and whom he will he hardeneth, Rom. 2.

Vse. Ministers therefore must bestirre themselues, lest the people out-strip them. And this indeed should be the striuing betweene Ministers and people, namely to con­tend who shall out-strip one another in grace.

By the righteousnesse of God. That is, by his fidelitie in the performance of his promise. Whence note, that [Page 6] Doctrine. Gods owne fidelitie is an especiall motiue vnto God to giue grace vnto his elect. It moued him to giue the like pre­cious faith which he gaue to his Apostles, euen to his Church & people. And what I pray you moued Christ to send downe his Spirit in the similitude of clouen Tongues, Acts 2.3. but because he had promised so to do? Acts 1. verse. 5.

And it must needs be, if God giue grace vnto any of vs, he is moued thereunto, either by something in him­selfe, or else by something in vs; but there is nothing in vs naturally to moue God: therefore he must needes be moued intrinsicallly, or by somewhat in himselfe, and that is his fidelitie and mercy.

Vse. Therefore the way to attaine grace at Gods hand, is to vrge God with his promise; we must say as Dauid did, Psal. 31.2. Deliuer me in thy righteousnesse. Let vs therefore get a catalogue of promises out of the Word, such as these. I will poure my Spirit vpon all flesh, Ioel 2. They shall all be taught of God, Ieremy 31. I will giue them an heart of flesh, Ezech. 36. My seruants shall re­ioyce, Esay 65. and then let vs flie to the fidelitie of God for the performance of these promises.

Grace. Now come we to the third part of the Pre­face, which is the Salutation: and in this Salutation we are to take notice; first, of the things wished to the Church, and they are two, to wit, grace and peace.

Where by grace, we are to vnderstand two things, viz. the fauour of God, as the same word is taken in Exodus 33.17. and the gift of the Spirit, as it is meant in Hebr. 13.9.

So that the point hence to be obserued is this, viz. Doctrine. That the fauour of God, and the gift of Gods Spirit, they are [Page 7] to be wished and desired aboue all things in the world, next to Gods glorie. The Apostle wisheth these vnder the name of grace, as we see here, in the first place: and in­deed these things are worth the seeking: for first, as for Gods fauour, it is better then life it selfe, as Dauid spea­keth, Psal. 63.3. It is the cause of all blessings which we receiue; yea, without it nothing can comfort vs. As nothing could satisfie Absolon, but the kings face, 2. Sam. 14.32. so nothing can satisfie a true Christian, but the assurance of Gods fauour.

Secondly, as for the gift of the Spirit, what can be compared vnto it? If with Symon Magus thou wouldest buy it with money, thy price will be scorned, all things are but drosse and dung, as the Apostle speaketh, Phil. 3.6. in comparison of the excellent knowledge of Christ. Grace is that treasure in the field, and that Pearle, which when a man hath found, he will part with all which he hath to purchase it, Matth. 13. Yea, grace is that which will helpe in time of need, Hebr. 4.16. Riches will leaue vs, friends will forsake vs at the houre of death, but sa­uing grace will neuer forsake vs.

This serueth iustly to reproue the common course of the world; for many will seeke the fauour of the Ruler, as it is in Prouerbs 29.26. but, who respecteth or seeketh the fauour of God? Gods fauor is neglected, as a thing not worthy our seeking, when it is the most excellent thing in the world. O fooles that we are, when will we be wise!

Secondly, let it serue to excite vs to seeke Gods fa­uour: and that we may attaine vnto it, these rules are to be obserued: first, we must be throughly humbled for sinne with Manasseh, 2. Chron. 33.12, 13. Secondly, we [Page 8] must come vnto God by a Mediator, to wit, by Christ, as the men of Tyrus and Sydon, reconciled themselues to Herod, hauing made Blastus the Kings Chamberlaine their friend, Acts 12.20. Thirdly, we must come vnto God with a resolution to become his seruants, as the Prodigall sonne did, Luke 15.19. Which rules if we do obserue, the Lord will come running to meete vs; yea he will fall vpon our neckes, and kisse vs.

Yea there is not the filthiest adulterer, nor the most cut-throate vsurer, nor the most damnable swearer, but if they had grace to come vnto God after this manner, the Lord would forgiue them, though their sinnes had bene as red as scarlet.

Vse. Againe, this should teach vs to labour for the gift of the Spirit, that is, for grace. And that we may obtaine it: first, we must get the preparation thereunto, and that is, selfe-deniall, and humilitie; for God giues grace to the humble, 1. Pet. 5.5. Secondly, we must plant our selues vnder a powerfull Ministerie: we must repaire to the tents of the Shepheards, Cant. 1.8. Thirdly, we must waite in Hierusalem for the promise of the Father, Acts 1.4. we must not separate from Gods true Church. If we obserue these rules; this is the way to obtaine grace.

And peace. Peace in Scripture is sometimes vsed for prosperitie, as in 1. Sam. 25.6. Peace be to thee, and peace be to thy house, and peace be to all that thou hast. It is the speech of Dauids messengers vnto Nabal, wherein they wish him all prosperitie.

Secondly, Peace is vsed sometimes in a more restrai­ned sence, and so it is taken for peace from enemies, as in 2. King. 20.19. where Hezekiah hearing of the com­ming of the Chaldeans, he makes answer to the Pro­phet; [Page 9] Is it not good that peace and truth be in my dayes? where, by peace, we are to vnderstand peace from ene­mies.

Thirdly, Peace is put also for reconciliation with God, as in Luke 2. Glory to God on high, on the earth peace, that is, reconciliation with God.

We do not deny, but the very outward prosperity of the Church is to be desired, according to that in Psalme 102.14. Thy seruants reioyce in her stones, and take pi­tic of her dust: and therefore that a woe belongs vnto such as labour to ruinate the prosperitie thereof.

Secondly, we do not deny, but that peace also from enemies is greatly to be wished to the Church of God, according to that in Psalme 74.19. Giue not the soule of thy Turtle doue into the hands of the multitude, &c. Neither of these two peaces are to be excluded in this wish or option of the Apostle.

But I take it, that in this Text, by peace we are to vn­derstand peace from God especially.

Doctrine. And this peace indeed is of all other peaces to be desired. This is the peace which passeth all vnderstanding, Phil. 4.7. This is that peace which the Apostle doth so ear­nestly wish to the Romanes, in the fifteenth of that Epi­stle, the thirteenth verse, and to the Thessalonians in 2. Thess. 3.16. This is that peace which was bought with so deare a price, to wit, with the bloud of Christ, Colos. 1.20. This is that peace which is the procurer of fellow­ship with God, Amos 3.3. Yea, this is that peace which is the cause of our saluation, and without the which we cannot be saued. Rom. 5.10.

Vse. Let vs labour for this peace aboue all. If we haue peace with God, we need not feare any aduerse power. [Page 10] If God be on our side, who can be against vs?

Secondly, if you thinke you haue peace with God, then trie your peace, whether it be sound or no: and the rather, because where the strong man armed keepes the house, there all his goods are in peace, Luke 11.21.

Now the peace of God in the hearts of the elect, doth differ from the diuels peace in the hearts of the wicked, in diuers respects.

First, because the peace of God hath a sure ground, as we see in the example of Symeon, Luk. 2.29.30. where­as as the peace of the wicked hath no sound foundation.

Secondly, because the peace of God followes vpon great humiliation, Esay 61.3. whereas the peace of Sa­tan doth not so.

Thirdly, because the peace of God makes the person in whom it is, better towards God; it keepes his heart and minde in Christ Iesus, Phil. 4.7. whereas the wicked are not bettered by their peace, but empaired.

Fourthly, because the peace of God in the hearts of the elect is subiect to interruption. For Zion (notwith­standing her peace with God) yet hath these and such like qualmes; The Lord hath forsaken me, and my God hath forgotten me, Esay 49.14. whereas the peace of the wicked is not so, but is alwayes alike. Let vs there­fore trie our peace by these differences.

Be multiplied. Peter desireth that grace might in­crease in the Church vnto whom he writes; Doctrine. And the same should euery Minister desire concerning his hearers.

Paul exhorteth the Thessalonians, to grow and to increase more and more, 1. Thessal. 4.1.10. And Peter concludeth his second Epistle with this close; Grow in grace, and in the knowledge of our Lord Iesus Christ.

Vse. And if the Ministers ought to desire a growth of grace in the people, then much more ought the people themselues to desire this growth. They should with E­lisha desire a double portion of the Spirit, 2. King. 2.9. They should, like good Thessalonians, desire that their faith might grow mightily, and that their loue one to­wards another might abound. 2. Thess. 1.3.

And that we may grow in grace, we must ob­serue these rules. First we must remoue these impedi­ments: we must beware of suffering sinne to reigne in vs: we must beware of intangling our selues ouer much with the affaires of this world: we must carefully auoyd bad company. If we remoue not these impe­diments, it is in vaine for vs to thinke euer to grow in grace.

Secondly, if we desire to multiply grace, we must multiply vse of meanes. We must heare much, we must pray much, and the like. Solomons Temple had many thousand workemen, to bring it to perfection, 2. Chron. 2.2. euen so it is no small paines which is required for the building of the temple of the holy Ghost in our hearts.

Question. But how may we trie, whether we grow and multi­ply in grace, or no? or whether we decrease and go backward?

Answer. These are signes of growth of grace: First, if we attaine increase of victory in our especiall corruptions, sound mortification is substantiall growing. Secondly, if we grow more holy concerning the celebrating of the Sab­bath, concerning the inward worship of God, and the like. Thirdly, if we grow in righteousnesse in all our dealings towards men. Fourthly, if we grow in fruitful­nesse [Page 12] according to our abilitie. Fiftly, if we grow in suf­ficiencie of gifts the better to glorifie God. These are markes for strong Christians to examine their growth by.

Now the signes of growth of grace in weake Christi­ans, are these.

First, if they grow in humiliation for sinne, and in ha­tred to it, though they haue as yet but small victory o­uer it.

Secondly, if they grow in care to auoid the occasi­ons of their sinne.

Thirdly, if they grow in desire to attaine the victorie ouer corruption.

Fourthly, if they grow in desire to be dissolued, that they might be freed from this body of death.

By the knowledge of God. Howbeit the word in the originall signifieth most properly, acknowledgement; yet it is best rendred in this place (as it doth also signifie) Knowledge: for the compound word is vsed in Scrip­ture sometimes as the simple, and in the same sence, as we reade in Luke 1.4. that thou mayest know the word in the originall, according to the Letter, signifies, that thou mayest acknowledge; but it is better transla­ted as the simple word, that thou mayest know; and so in this place, in the acknowledgement of God, that is, in the knowledge of God.

By or in the knowledge of God. By knowledge, is not meant a bare literall knowledge, as to know that there is a God, or, that there is a Christ, and that this Christ is Lord of all, and the like: but we are to vnderstand it of a spirituall and speciall knowledge. And to the end that we may the more distinctly conceiue what is meant [Page 13] by the speciall or sauing knowledge of God; I will lay downe certaine differences betweene that kind of know­ledge of God, which is meerely literall, and that know­ledge which is spirituall and sauing.

And the first difference is; this sauing knowledge of God, is knowledge ioyned with sauing faith, as we see in the example of Paul, 2. Tim. 1.12. I know whom I haue beleeued: Knowledge and Faith went together. But li­terall knowledge is a bare notion in the braine, without faith in the heart; for so saith the Apostle, All men haue not faith. 2. Thess. 3.2.

Secondly, the sauing knowledge of God, is transfor­ming, it altereth the persons in whom it is to the simi­litude of it, euen as a seale leaueth its print vpon the waxe. Thus we reade 2. Corinth. 3.18. But we all with open face beholding as in a glasse, the glory of the Lord, are chan­ged into the same image, from glory to glory, euen as by the Spirit of the Lord. It is not so with bare literall know­ledge; it delighteth the subiect, but it changeth him not.

Thirdly, sauing knowledge is experimentall. Gods children know Christ, and the power of his resurrection, and the fellowship of his afflictions, and are made con­formable vnto his death, Philip. 3.10. They feele that which they know: but it is not so with them which haue a meere literall knowledge: these may talke of faith and regeneration, and the like, but they feele it not.

Fourthly, the sauing knowledge of God, is ioyned with obedience to Gods commandements, as appeares in 1. Iohn 2.3.4. And hereby we do know that we know him, if we keep his Commandements. He that saith, I know him, and keepeth not his Commandements, is a lier, and the truth is not in him. But bare literall knowledge is not ioyned [Page 14] with sound practise: it can furnish a man with talke, and vaine glorious words, but it leaues him short in pra­ctise: it can say well, but it cannot do well; it can frame a forme of godlinesse, but it denieth the power, 2. Ti­mothy 3.5.

Fiftly, true sauing knowledge is ioyned with the fruits of good workes, as appeareth in Colos. 1.6. Which is come vnto you as it is in all the world, and bringeth foorth fruit, as it doth also in you, since the day ye heard of it, and knew the grace of God in truth. Whereas bare literall know­ledge is alwayes barren, it is like to the cursed figge tree, it hath leaues, but it beares no fruit.

Lastly, true sauing knowledge is ioyned with humili­tie, it maketh a man or woman more humble, according to that in Ecclesiast. 1.18. For in much wisedome is much griefe, and he that increaseth knowledge, increaseth sorrow. Whereas bare literall knowledge, it puffeth vp, as the A­postle speaketh in 1. Corinthians 8.1. Where haue you a­ny which haue knowledge without grace, but they are puffed vp like a bladder with the very conceit of it?

Let vs examine our knowledge by these sixe rules, and it will easily appeare, whether it be sauing or deceit­full, whether it be spirituall or literall.

By the knowledge of God. Hence we are to learne, Doctrine. That the way to grow in sense & feeling of Gods fauor, to grow in grace, in peace of conscience; yea the way to attaine victory against enemies and other temporall blessings, it is to get sauing knowledge. This is manifest, because the Apostle wisheth here grace and peace to be multiplied by know­ledge.

And how came Paul to be rapt vp into the third hea­uen? 2. Corinthians 12.4. or Iohn to be rauished in the [Page 15] Spirit? Reuelat. 1. but because reuelations of knowledge were giuen vnto them; their plentie of knowledge wrought in them a wonderfull degree of the sense and feeling of Gods fauour.

Secondly, how came Christians to vnderstand the feare of the Lord, iudgement, and righteousnesse, and equitie, and euery good path, but by knowledge? Prou. 2.3.4.9.

Thirdly, whose wayes are wayes of pleasantnesse, and whose paths are paths of peace, but the wayes and paths of knowledge? Prou. 3.17.

Fourthly, how came that little Citie which had few men in it, to be deliuered from the great King which came against it, but by wisedome? Eccles. 9.15.

Fiftly, how came Solomon to be so incomparably rich, and honourable in the world, was it not because he asked wisedome in the first place? 2. Chron. 1.12.13.

Thus you see the doctrine propounded, to be eui­dently proued in the seuerall branches of it.

Vse. And it serues first to shew vnto vs a maine reason, wherefore so many complaine of the want of peace of conscience, and of their not profiting in grace, and of their not beholding Gods fauourable countenance, and the like. It is because they do not grow and increase in sauing knowledge: for if they grew in knowledge, they should also grow in all other graces. Knowledge is the first wheele in this clocke, it moueth all the rest.

Secondly, it should serue to stir vs vp to the study of sauing knowledge. Get we knowledge, and all other gra­ces will follow. And the rules to be obserued for the ob­taining of knowledge, are these:

First, we must seeke it of God, by earnest praiet. So [Page 16] saith Solomon, Prouerbs 2.3. If thou cry for knowledge, and lift vp thy voyce for vnderstanding, then thou shalt vnder­stand the feare of the Lord, and shalt finde the knowledge of God.

Secondly, we must take great paines in seeking of it, and in digging for it in the mines of Gods ordinances, according to the Wise mans direction, Prouerbs 2.4. If thou searchest for her as for siluer, &c.

Thirdly, we must practise that which we know alrea­die. And this is the way to obtaine more knowledge, according to that in Iohn 7.17. If any man will do his will, he shall know of the doctrine, &c.

Fourthly, we must walke with the wise, that is, we must company with such as feare God, and by this means we shall be made more wise. Prouerbs 13.20.

And of Iesus. This name Iesus, it signifies a Sauiour: it is a name which was giuen vnto Christ before he was conceiued in the wombe, Luk. 2.2. And the reason why it was giuen vnto him, is yeelded in Mathew 1.21. Thou shalt call his name Iesus: for he shall saue his people from their sinnes. But to come to the doctrine.

Iesus. In that Christ is here named Iesus, which sig­nifieth a Sauiour, hence we are to note, Doctrine. That he alone is the meritorious Sauiour. This is manifest out of Acts 4.11. where it is said: This is the stone which was set at nought of you builders, which is become the head of the cor­ner, neither is there saluation in any other, &c. And like vnto this is that also in 1. Iohn 5.11.12. And this is the re­cord, that God hath giuen vnto vs eternall life, and this life is in his Sonne, he that hath the Sonne, hath life, and he that hath not the Sonne of God, hath not life. By which Texts it is manifest, that Christ is the onely meritorious [Page 17] Sauiour. There was neuer any other Sauiour preached to the world by the Prophets and Apostles, neither was there euer any other Sauiour beleeued on in the world by the true Church. 1. Timothy 3.16.

Vse. Therefore this serues to confute that popish antichri­stian doctrine, concerning merit of workes: for if Christ be the onely Iesus our Sauiour, then our owne workes are not our sauiours. What is more manifest? Where note by the way, we do not here speake against the do­ing of good workes, or preach an exemption from good workes, though we thus speake; we rather exhort men vnto them by all our power: but that which we con­demne and preach against, is the putting confidence in the merit of workes. Therefore let not the Papists slan­der the doctrine of our Church, as though it were an e­nemy to the very practise of good workes. It is not an e­nemy of charity, but a true friend vnto it.

Vse. Secondly, if Christ be the onely Sauiour, then let vs trust in him alone. Our Fathers trusted in him, and were not confounded, Psalme 22.5. Yea, if Gods wrath be kindled but a little, blessed are all that trust in Christ, Psalme 2.12. Let vs not trust in our owne works; Christ is sufficiently able of himselfe to saue them which come vnto God by him, Hebrews 7.25. And he is as willing as able; he intreateth vs to be reconciled to God, 2. Corin­thians 5.20. Christ is like an indulgent nurse, and we are like vnto froward children; the nurse would kisse vs and be friends, but we hang backe and resist. But let vs kisse the Sonne lest he be angry, and we perish from the right way, Psalme 2.

Vse. This doctrine may also teach vs, how to vnderstand those words in Reuelation 3.4. These shall walke with me [Page 18] in white, for they are worthy. It is not meant, that any man is worthy of heauen, by any merit in himselfe, but by the worthinesse of Christ: it is not meant of our dig­nitie, but of Gods dignation.

Secondly, hence we may learne, how aright to vnder­stand that place in Iames 2. that Abraham was iustified by workes. It is not meant that he was iustified before God by workes; for a man is iustified before God by faith, without the workes of the law, Romans 3.28. but it is meant, that he was iustified before men by workes; or, his faith was manifested to be a true liuing faith, by the fruits thereof.

Thirdly, hence we may note, that that place in Reuel. 22.12. He will giue to euery man according as his workes shall be is not meant of merit. It is one thing to receiue according to our workes, and another, to receiue for the merit of our workes.

Our Lord. Whence obserue we, that Doctrine. vnto whomsoe­euer Christ is a Sauiour, to them he will be a Lord. Who­soeuer will not be ruled by Christ, they shall neuer be saued by him. Christ being consecrated, became the author of saluation to them which obey him, Hebrews 5.9. Whom Christ redeemeth, they follow him whi­ther soeuer he goeth, Reuelation 14.4. Christ is Priest af­ter the order of Melchisedech, Psalme 110.4. that is, King and Priest; to signifie, that vnto whom he is a Priest to offer Sacrifice for, to them he is a King, to rule and go­uerne them. It is said aswell, Behold thy King cometh vnto thee, Zechar. 9.9. as, Behold, the deliuerer shall come, Romans 11.26. In this respect Christ is like vnto Iephta, Iudges 11.9. For as Iephta would not deliuer the Giliadites out of the hands of their enemies, but vpon [Page 19] condition, that he might be made their head: euen so, no more will Christ deliuer vs spiritually, but vpon con­dition, that he may be our head and chiefe gouernour.

Vse. This sheweth how horribly they deceiue themselues, which expect saluation by Christ, and yet liue in rebel­lion against him, and crie in their hearts; We will not haue this man to rule ouer vs. But let such men remem­ber, that when Christ shall come, he shal call for his ene­mies which would not haue him to rule ouer them, and will slay them publiquely in stead of sauing of them. Luke 19.27.

Vse. Secondly, let this teach vs to submit our selues to Christ, to be ruled by him. And the rather, first, be­cause his seruice is an honourable seruice: what seruice to the seruice of a King? Secondly, because it is a pro­fitable seruice: what Potentate is able to do that for his seruants, which Christ is able to do for his? Thirdly, because it is an easie seruice: for howbeit great paines is to be taken in this seruice, yet we must remember, this great paines by Christ is made easie vnto vs. Christ his yoake is easie, and his burden is light.

Vse. Let vs in the last place trie our selues, whether Christ rule ouer vs or no; that so we may trie, whether we shall be saued by him or no, and the trials briefly are these: First, if we feare to offend his godly will; for thus saith God: If I be a Maister, where is my feare? Malach. 1.6. Secondly, it is a signe that we are Christs seruants, if he hath bored our eares, that is, if he hath giuen vs a san­ctified care, to heare the word profitably, Deuter. 15.17. Thirdly, it is a signe that Christ rules ouer vs, if we obey, for it is in vaine to call him, Lord, Lord, and not to do the things which he saith, Luke 6.46.

According as his diuine power, &c. Now come we from the Preface to the subiect-matter of the Epistle, which is three-fold; First exhortatory, in this first chap­ter. For here he exhorteth to an increase of grace. Se­condly, praemonitory, in the second chapter; for there­in he fore-warneth vs concerning false prophets. Third­ly, propheticall, in the third chapter; for therein is fore­told the last iudgement, and the manner of it. Before the Apostle come to his matter of exhortation, which be­ginneth in the fift verse, he first prefixeth an acknow­ledgement tending to Gods glorie, and the comfort of the Church, vnto whom he writes in the third and fourth verses: in which acknowledgement, two things are to be noted: first, a cause, in the third verse: second­ly, an effect, in the fourth verse. For the former, we are to note; first, the power of the giuer, according to his diuine power. Secondly, the bountifulnesse of the gift; all things which belong to life and godlinesse. Thirdly, the meanes of obtaining this gift, by the knowledge of him who hath called vs vnto glory and vertue.

According to his diuine power. This is spoken of Christ, and hath relation to the end of the former verse. Whence we are to note, Doctrine. That Iesus hath in him, not an humane power onely, but also a diuine, not the power of a man onely, but also the power of a God. For this cause he is termed in Esay. 9.6, The mighty God. And in Tit. 2.13 The great God. For this cause is made mention of his mighty power, Phil. 3. the last: Yea for this cause he is said to haue all power, both in heauen, and in earth. Ma­thew, 28.18.

And it is further manifest, that Christ had diuine po­wer; First, because he was able to create the world, Iohn [Page 21] 1.3. Secondly, because he is able with his word, to beare vp the world, Hebr. 1.3. Thirdly, because he knowes the thoughts of mē, Mat. 9.4. Fourthly, because he wrought miracles by his owne power, Iohn 15.24. Fiftly, because he vanquished Satan, Hebrews 2.14. dissolued sinne: 1. Iohn 3.8. and ouercame the world, Iohn 16.33. which workes he could neuer haue turned his hand to, if he had not had a diuine power.

Vse. This makes against Arrians and other cursed here­tikes, which disable Christ, affirming him to be meere man, and not God.

Secondly, it makes also against the blasphemous Pa­pists, which subiect Christ to the command of the vir­gin Marie, derogating thereby from his diuine power.

Thirdly, it may be terrour to the wicked, and name­ly, to Antichrist: for it sheweth how able Christ is to consume him with the spirit of his mouth, and to de­stroy him with the brightnesse of his coming, 2. Thessa­lonians 2.8.

Fourthly, it may minister comfort to the faithfull: for, be their dangers neuer so desperate, and their ene­mies neuer so malicious, yet Christ by his diuine po­wer, is able to deliuer them, and to protect them. If a finite power be against them, yet an infinite power is for them, 2. Chron. 32.7.8.

All things which pertaine to life, and &c. Whence note we, Doctrine. That whatsoeuer tendeth to saluation or sanctification, we receiue it all from Christ. For by life here is meant, glo­rie; and by godlinesse is meant vertue, as it is expoun­ded in the end of the verse.

The doctrine may be proued by instance. For, from whom haue we the Gospel, but frō Christ? The Gospel [Page 22] of the kingdome is Christs Gospel, as it is termed 2. Corinthians 10.14. And God speakes vnto his Church in these last dayes by his Sonne, Hebrews 1.1. Againe, from whom receiue we the Spirit, but from Christ? Iohn 16.7. Thirdly, whence receiue we gifts of the Spirit, but from Christ which ascended vp on high? Ephes. 4.8. that he might giue gifts to men. Of whose fulnesse do we re­ceiue grace for grace, but of Christs fulnesse? Iohn 1.16. Lastly, how are we kept in the state of grace vnto glory, but by Christ, who is the Shepheard and Bishop of our soules? 1. Pet. 2.25.

Furthermore, whence are the Sacraments but from Christ? He ordained Baptisme, Mat. 28.19. He also insti­tuted the Lords Supper, Matt. 26.26. Lastly, who is it that sends Ministers, but the same Christ, which gaue some to be Apostles, some Prophets, some Euangelists, &c. Ephes. 4.

So that it is apparent by instance, that whatsoeuer tendeth to saluation or sanctification, it is from Christ.

Obiection. Yea but do we not receiue these things, as well from God the Father, and from God the holy Ghost, as from Christ? I answer, Yes. Farre be it from vs to exclude the Father, or the holy Ghost. But this we affirme, that as all things pertaining to life and godlinesse, are of the Father, and the holy Ghost, so they are also from Christ. For, as the Father hath life in himselfe, so he hath giuen to the Sonne to haue life in himselfe. Iohn 5.26.

Vse. The vse of this point may be to teach vs to be thank­full for Christ; for by his meanes we receiue life, and all things tending thereunto. Yea it should teach vs to de­pend vpon Christ, for life, and for all the meanes there­of. [Page 23] Of his diuine power we receiue all things which be­long to life and godlinesse.

Secondly, this should teach vs to take notice of Christs bounty. He giues life and all things that belong there­unto. He is the good Shepheard, in Psalme 23. which supplieth all things necessary to his flocke. Christs flocke may want many things which they desire, but they shall neuer want those things which shall be good for them.

Hath giuen vnto vs. The word in the originall is pas­siue, and signifieth, hath bene giuen: but we must know, that with the Greekes, the passiue voice is sometimes put for the actiue. An example for this we haue. Hebr. 12.26. where you haue it translated, hath promised; but it properly signifieth, hath bene promised: the passiue voice being put for the actiue.

But the doctrine hence is this, viz. Doctrine. That whatsoeuer pertaineth to life and godlinesse, it is not of merit, but of free gift.

Saluation is the free gift of God. Rom. 6. the last. The Gospell is the word of grace, that is, of free fauour, Acts 20.32. To you it is giuen to know the mysteries of the Kingdome of God, Luke 8.10. Paul obtained mercie, not merit, 1. Tim. 1.16. By all which it is manifest, that saluation and all the means thereof, is of free gift: and so by vs is to be accounted. But we will not insist vpon this point.

Life. Hence we are to note, Doctrine. That there is a life pre­pared for the elect after this life ended. And that this is so, it is manifest out of Psalme 21.4. He asked life of thee, and thou gauest him a long life, for euer and euer. And Psalme 133. For there the Lord commanded the bles­sing, euen life for euer. And Matth. 25.46. And they [Page 24] shall go away into euerlasting punishment; but the righteous into life eternall. Vnto this also accordeth that in Iohn 11.25. Iesus said vnto her, I am the resurrection and the life, he that beleeueth in me, though he were dead, yet shall he liue. And that in Matthew. 22.32. I am the God of Abraham, and the God of Isaac, and the God of Iacob: God is not the God of the dead, but of the liuing. And that in Colloss. 3.3. You are dead, and your life is hid with Christ in God. By all which testi­monies it is proued, that there is a life prepared for Gods elect, after this life ended.

Now if you desire to know what kinde of life it is which is prepared, I confesse I am not able to expresse it, if I had the tongues of men and Angels: but these things are noted in generall in holy Scripture concer­ning it. First, that it is not a dissolute, but an holy life: and for this cause heauen is called an holy place, Hebr. 9.12. and Gods holy habitation, Deut. 26.15.

Secondly, it is not a miserable, but a blessed life: For blessed are they which shall be called to the marriage Supper of the Lambe, Reuel. 19.9. and blessed are they which die in the Lord, &c. In this life shal be no sorrow, for all teares shall be wiped away. In this life shall be no want, for we shall hunger no more, nor thirst no more, Reuel. 7.16.17. In this life we shall be happy, in respect of our company, for we shall euer be with the Lord, 1. Thess. 4.14. Yea, we shall come to the company of innu­merable Angels, Hebr. 12.22. and shall sit downe with Abraham, Isaac and Iacob in the kingdome of heauen, Matth. 8.11.

Thirdly, that it is not a disquietous, but a peaceable life; and in this respect it is called a rest in Heb. 4.9. There [Page 25] remained therefore a rest to the people of God. Here Gods children shall rest from their labours, Reuel. 14.13. Here they rest from their troubles and molestations, Iob 3.17.18. Yea, here they shall rest from their temptati­ons. For he that is dead is freed from sinne, Romans 6.7. and so by consequence, from all occasions and tempta­tions of sinne.

Fourthly and lastly, it is an eternall life which is pre­pared, as appeares by that speech of Christ himselfe in Iohn 10.28. And I giue vnto them eternall life. And by that of the Apostle in 1. Pet. 1.4. where this life where­of we speake, is termed an inheritance incorruptible, and vndefiled, that fadeth not away, &c.

Vse. The application of this point may serue; first, to re­fell the cursed opinion of Atheists, which impugne and gaine-say (especially in their hearts) the truth of this do­ctrine. These are like vnto blinde men, which say there is neither Sunne, Moone, nor Starres in the firmament, because they see none, not considering what others see and know.

Vse. Secondly, this should moue vs to be thankfull to God for this his infinite mercie toward vs, in that he hath pro­uided thus for vs for time to come: we shall not droppe downe like dogges and bruite beasts, but we shall liue for euer.

Vse. Thirdly, it should teach vs to labour to attaine this life. And that we may do so, we must obserue these rules; first, we must learne to know God and Christ aright. For this is life eternall, to know God, and whom he hath sent, Iesus Christ, Iohn 17.3. Secondly, we must heare Gods word with diligence: for God hath said; Heare, and your soule shall liue, Esay 55.3. Thirdly, we must be­leeue: [Page 26] for the iust shall liue by faith, that is, shall obtaine eternall life by faith, Romans 1.17. For of that life the ho­ly Ghost speaketh in that place. Fourthly, we must en­deuour to keepe the Commandements, Mathew 19.17. Fiftly, if we would receiue the crowne of life, we must be faithfull to the death, Reuel. 2.10. Thus much for this point.

And godlinesse. The word in the originall signifieth the right worship of God, part being put for the whole. But certainely, by godlinesse, we are to vnderstand the same as is vnderstood by Vertue in the words following, to wit, all grace and goodnesse; but especially, holinesse.

Doctrine. Now concerning this grace, first let vs obserue the motiues which should moue vs to labour for it, and they are these: first, because we are commanded of God to labour for it, as in 1. Timothy 6.11. But thou a man of God, flie these things, and follow after righteousnesse, godlinesse, faith, loue, patience, meeknesse, &c.

Secondly, because it is a signe of election, Psalme 4.3. But know, that God hath chosen to himself a godly man.

Thirdly, because it is profitable for all things, and hath the promises of this life present, and of that which is to come, 1. Tim. 4.8.

Fourthly, because it is great gaine, being ioyned with contentment, 1. Tim. 6.6.

Now the means to attaine godlinesse, are these: first, we must haue a care to keep the Sabbath day holy. Pro­fanenesse vpon the Sabbath, is the cause of profanenesse all the weeke after.

Secondly, we must be carefull of priuate duties, as of prayer, reading, meditating, and the like; and that euery day in the weeke.

Thirdly, we must conuerse with such as are godlie. Much increase of godlinesse is obtained by Christian societie.

Fourthly, we must be content to part with our sinnes; yea our especiall sinnes reigning: sinnes and godlinesse can neuer stand together.

Fiftly, we must be practisers of the will of God, and not hearers onely. Practise is the very life of godlinesse. 2. Timothy 3.5.

Lastly, if any desire to trie themselues, whether they be godly or no, let them examine themselues by the fiue fore-named rules: for the practise or not practise of the rules, is a signe, either of our godlinesse, or profane­nesse. By them it will appeare what we are.

By the knowledge of him. What it is to know God a­right, we heard before: and how knowledge is the means of increase in grace.

Which hath called vs vnto glory & vertue. Some reade the words thus; which hath called vs by glory and ver­tue; vnderstanding by glorie and vertue, the glorious and vertuous worke of God himselfe, in the conuerting and sauing of a sinner. And howsoeuer this sence might stand well with the construction of the Greeke Text, yet it doth not well agree to the scope of the holie Ghost. For the scope is not to shew, by what we are called, but, vnto what we are called: so that I embrace this reading, who hath called vs to glorie and vertue. And if any shall obiect, that the word in the originall signifieth by glory and vertue, I answer, the word originall may signifie, by, or to: as the same word is vsed in Rom. 6.4. where it is said, that Christ was raised from the dead, by the glorie of the Father: or, as it may be better rendred, to [Page 28] the glorie of God the Father.

Which hath called vs vnto glorie and vertue. Where from the coniunction of these two together, we may ob­serue, Doctrine. that glorie and vertue are twinnes, which go toge­ther, the one cannot be had without the other. He that will attaine glorie, must haue vertue; and he that hath at­tained true vertue, he shall be sure to obtaine glorie. For the proofe hereof I referre you to that in Psalme 84.11. For the Lord God is a Sunne and shield: the Lord will giue grace and glory. Where note, that the Lord giues not grace without glorie, nor glory without grace: but vnto whom he imparts the one, to them also he giues the other. The like we reade in Acts 28.32. And now brethren, I commend you to God, and to the word of his grace, which is able to build you vp, and to giue you an inheritance amongst all them which are sanctified. Where we must also note, vnto whom this heauenly in­heritance of glorie is giuen; namely, to such as are san­ctified, or to such as haue vertue.

Vse. Which sheweth how farre they are deceiued, which thinke to attaine glorie without vertue. But let such re­member, God hath ioyned these two together; they must take both, or refuse both. Yea, let them seriously consider that in Hebrews 12.14. That without holinesse no man shall see the Lord.

Vse. Secondly, it may serue for the comfort of the godly. Let them assure themselues, that the same God which hath giuen them vertue, will also giue them glorie. These two, vertue and glorie shall neuer be separated.

Called. Whence note, Doctrine. That no man may vsurpe glory and vertue: None can attaine vnto them, but he that is called vnto them by God. The Corinthians did not v­surpe [Page 29] sanctitie, but they were called to be Saints, 1. Co­rinthians 1.2. And the Thessallonians did not vsurpe sal­uation, but they were called to Gods Kingdome, and glorie. 1. Thes. 2.12.

Yea, for the attaining of glory and vertue, there is re­quired, not an outward calling onely, but an inward, e­uen that effectuall calling, whereby we are translated out of darknesse into his maruellous light. 1. Pet. 2.9.

Reason. And the reason is manifest, to wit, because grace and glorie, they cannot be attained by humane power, as is cleare out of Luke 13.24. Many shall seeke to enter, and shal not be able: therfore these things cannot be vsurped.

Obiection. Now, if any shall obiect, that in the dayes of Iohn Baptist, the violent tooke the kingdome by force, Mat. 11. my answer is, That violence doth not necessarily imply vsurpation; a man may be violent in his calling, as Iacob was in his wrastling with God, Genesis 32. The violent took the kingdome by force, but they were such as were called to the kingdome. The Israelites tooke the Land of Canaan by force; but they had a calling so to do.

Vse. The vse of the point is; First, to shew the necessitie of effectuall calling. Vnlesse we be first effectually cal­led, we can neither attaine glorie nor vertue. Second­ly, it sheweth what a blessed thing it is to be truly called. If we be called effectually, we may lay hold both of glo­rie and vertue without vsurpation.

Called to glory and vertue. Whence we may note, Doctrine. that the calling of a Christian is an honourable calling: they are called to glory and vertue. For this cause the blessed A­postle nameth it an high calling in Philipp. 3.14.

And in eed it must needs be an high calling; first, be­cause [Page 30] thereby we are called to be the children of God. 1. Iohn 3.1.

Secondly, thereby we are called to the fellowship of Christ. 1. Corinth. 1.9.

Thirdly, therby we are called to be Kings and Priests. Reuel. 1.6.

Fourthly, thereby we are called to be Saints here. 1. Corinth. 1.2.

Fiftly, thereby we are called to be heires of the vn­speakeable ioyes of heauen. Rom. 8.17.

And therefore the calling of a Christian, is the most honourable calling in the world.

Vse. Which serueth to manifest the follie of such which despise sanctified Christians. Many proud worldlings are lifted vp, and exalt themselues aboue poore Chri­stians, because they haue borne all offices which some Christians haue not. But vnderstand ye vnwise amongst the people; the poorest Christian hath a more honora­ble calling then your selues. You haue borne office on the earth, but a true Christian is set in heauenly places in Christ, Ephes. 1.4. His calling is worth ten thousand of yours; yea indeed yours is not worthie to be compa­red to it.

Secondly, this should be a motiue vnto all Christi­ans, to walke worthie this holie calling, as the Apostle also exhorteth, 1. Thess. 2.12. Otherwise, it were better that a mill-stone were hanged about our neckes, and that we were cast into the bottome of the Sea, then that we should pollute this holie calling.

Whereby. Some render it, in as much: but I rather subscribe vnto their iudgement which reade the Text thus, whereby, or by which things; for they haue re­ference [Page 31] to the beginning of the former verse, where it is said, that Christ by his diuine power hath giuen vnto vs all things which belong to life and godlinesse: by which gift of all things, or by which all things giuen, most great and precious promises are also giuen.

Most great and precious promises. Whence obserue we, that Doctrine. the promises of God are highly to be esteemed, they are to be accounted great, yea most great and precious.

And that first, because they are the promises of a King, yea of the King of kings; and therefore to be high­ly esteemed for their author.

Secondly, because they are of infallible truth. Gods promises are not as the promises of many men, that is, yea and nay, but they are all, Yea, and Amen, 2. Corin. 1.20. and therefore to be respected for their truth.

Thirdly, because they are the deeds and shewings of a Christian for his saluation, and for all other good things. For, what haue any of vs to shew, whereby we may challenge heauen, and remission of sinnes, and such like priuiledges, but only Gods promises entitling vs thereunto? Therefore, as a man maketh great ac­count of his deeds and euidences, so must we of Gods promises.

Fourthly, Gods promises haue excellent effects: they make vs partakers of the diuine nature, as we shall heare afterwards, if God assist. Secondly, they comfort them which are cast downe. Thirdly, they establish and con­firme them which stand. And therefore they are highly to be esteemed.

Fiftly, Gods promises shall stand when heauen and earth shall be remoued. For heauen and earth shall passe away, but my words shal not passe away. So saith Christ [Page 32] Matthew 24.35. Wherefore it followeth by sufficient reason, that the diuine promises are to be respected for their stabilitie.

Vse. Not to insist vpon any more arguments for the proofe of the point, the vses which we may make of it, are these: First, it serueth iustly to condemne all atheists and incredulous people, which respect not the promises of God. If a great man, or a friend ingage himselfe by promise vnto them, they make great account of such a promise; but as for the promises of God, they esteeme them light. O cursed infidels! is the promise of a man precious, and is not the promise of a God infinitely more precious? Doest thou beleeue the creature, and not the Creator? But to let these passe.

Secondly, it may also serue to reproue many Christi­ans, which esteeme too lightly of Gods promises, put­ting them from them, as though they were little worth. Consider with thy selfe; suppose that a King should free­ly offer vnto his subiect a great gift, or should freely pro­mise him such or such a fauour; would we not account him foolish which would refuse the Kings offer, and make light of it? Beloued, this is thy case: God doth freely offer to binde himselfe by promise vnto thee, and thou refusest to take his word and offer.

Thirdly, we must examine, whether the promises of God be most great and precious or no with vs. And that will appeare: first, by our zeale, and forwardnesse to heare Gods word: if we esteeme it precious, sure we wil prease vnto it. Secondly, by our thankefulnesse for it. Thirdly, by our care to keepe it safe. Fourthly, by our ioy in it.

Are giuen. Some reade it thus; He hath giuen: ta­king [Page 33] the passiue verbe in the actiue signification, as the participle of the same word was taken actiuely in the for­mer verse. Whether we take it actiuely or passiuely, it is not much materiall: the doctrine which will follow from either reading is this, viz. Doctrine. That Gods promises, though they be most great and precious, yet they are of free gift.

What moued God to make that precious promise to Adam; the Seed of the woman shall breake the Ser­pents head, Genesis 3. but his owne free grace? What moued Christ to say to the thiefe on the crosse, To day thou shalt be with me in Paradise, Luke 23.43. but his owne compassion? What caused the Lord to say vnto Abraham; In thy seed shall all the Nations of the earth be blessed, Genesis 22.18. but his owne goodnesse? The like may be said concerning the promise of sending of the Comforter, Iohn 16.7. and concerning spirituall protection, Matth. 28.21. and concerning Christs re­turning at the last day to receiue vs, Iohn 14.3. The like may be said of the promises made to Israell concerning their returne out of Egipt and Babylon. In a word, the like may be sayd of all Gods promises made to his Church; from time to time they were all of free grace.

Obiection. Now if any shall obiect, that God was moued to promise riches vnto Solomon, by the wise choise of Solo­mon himselfe, 1. Kings 3.12.13. and therefore that his promise is not alwayes free.

To such I answer, That the Lord gaue the power to Solomon to make that choice, so that God is the cause of the cause. For if the Lord moue vs to do good, and en­able vs thereunto, and then make a gracious promise vnto vs for our obedience; it is manifest that the ori­ginall of such a promise, is meerely of grace, because he [Page 34] of his mercie enableth vs to do that, for the which he is moued to make a promise vnto vs, and that by the same mercie.

Vse. As this makes against merit-mongers, which ascribe so much to their deserts: so it serues to set forth the glo­rie of God. He makes most great and precious promi­ses, freely, and for nothing. If men make promises, com­monly their promises are mercenarie, but Gods promi­ses are free.

Vse. Secondly, it may serue to encourage all such as are touched with the sense and feeling of their owne vnwor­thinesse, to stirre vp themselues, to take hold on Gods promises. They are free, they are of gift, they go not by desert, therefore receiue them as a free gift offred to an vnworthy person.

That by them ye might be partakers of his diuine nature. By diuine nature here is not meant the very essence of God: for is impossible that the Lord should dwell es­sentially in so narrow a compasse as our hearts, conside­ring that the heauens, and the heauens of heauens are not able to containe him. 2. Chron. 2.6. But we are to vnderstand by diuine nature, the image of God, or true sauing grace, which is called the diuine nature: first, be­cause it is begotten of God in the elect, Iohn 1.13. Se­condly, because it is like vnto him, as being indeed his owne image, Genesis 1.26.

The diuine nature. Hence we are to obserue, that Doctrine. Sa­uing grace comes the nearest of all other things to the nature of God himselfe. It is called here the diuine nature it selfe, from the neare likenesse which it hath vnto it. So in like manner it is sometime termed God, as in 1. Iohn 4.15. God dwelleth in him, that is, sauing grace. Sometimes [Page 35] it is called Christ, as in Colos. 1.27. Christ in you the hope of glorie, that is, grace in you. Sometimes also it is sti­led the holy Ghost, as in 1. Corinth. 6.19. Know you not that your body is the temple of the holy Ghost which is in you; that is, of grace which is in you. Now why is grace called God, and Christ, and holy Ghost, but meer­ly in respect of that liuely resemblance which it hath of God, of Christ, and of the holy Ghost?

Reason. And indeed sauing grace may truly be said to come the nearest to the nature of God. First, because it is the most excellent thing in the world, according to that in Prouerbs 4.7. Wisedome is the chiefe thing. Secondly, because it is the most pure thing in the world, more pure then alabaster, then gold, yea then the heauens them­selues. Thirdly, because it is the most powerfull thing in the world, next vnto God himselfe: it is able to make of a Wolfe, a Lambe, as we see in Paul. It is able to con­quer the world: for this is the victorie which ouerco­meth the world, euen our faith, 1. Iohn 5.4. Yea it is able to quench all the fierie darts of the wicked one, Ephes. 6.16. Lastly, it is able to helpe in time of need, when all the world cannot helpe, Hebr. 4.16. Therefore grace comes the nearest to the nature of God.

Vse. Which serues to descrie the follie of Papists and o­ther idolaters, which thinke to resemble God in bodily shapes, as though a dumbe idoll were the nearest of all o­ther things to Gods nature. But let such idiots remem­ber, that not stone, or wood, or gold, but grace and vertue, come the nearest to Gods image.

Vse. Secondly, we may here take notice, that the diuell was a lier from the beginning, in that he would make our first parents beleeue, that the way to become like to [Page 36] God, was to violate and breake Gods commande­ments, Genesis 3.5. whereas indeed the way to be like God, is to take the quite contrary course.

Vse. Thirdly, this sheweth that the sinne of such which scoffe at grace and persecute it, is very fearefull; for in this they scoffe at and persecute the diuine nature: but let such remember the practise of Ismael, and what be­fell him for the like sinne, Genesis 21.9.10.

Vse. Fourthly, this should teach vs to esteeme of Gods children, which are indued with this diuine nature; and we must labour for the same image, which we see in them: it is worth the labouring for, it is no lesse then the diuine nature.

Whereby. Whence obserue we, that Doctrine. The word, but e­specially the Gospel and the promises, are the meanes to beget this diuine nature of sauing grace in the hearts of the elect. Thus saith Iames in his first chapter & eighteenth verse; Of his owne will begat he vs by the word of truth. Thus saith also Peter in his first Epistle, the first chapter, and three and twentith verse; We are borne againe, not of mortall seed, but of immortall by the word of God. I do not deny but that the Spirit may be receiued by the faithfull preaching of any part of canonicall Scrip­ture: but yet it is also true, that most vsually the Spirit is conueyed by the preaching of the Gospell; in which respect also the Gospell is called the ministration of the Spirit, 2. Corinthians 3.8. Not onely because it is a spiri­tuall doctrine, but also because the Spirit of God is gi­uen by it.

Vse. This condemnes the persecuters of the Gospell: for they are enemies to that which is the means of the grea­test good vnto Gods Church. For, take away the Go­spell, [Page 37] and how shall we euer come to be partakers of the diuine nature?

Vse. Secondly, this should teach vs to be thankfull for the Gospell, considering vnto what an excellent purpose it is giuen, viz. that by it we might be made partakers of the diuine nature.

Thirdly, if euer we meane to be partaker of the diuine nature, we must diligently heare Christs Gospell, and carefully meditate therein day & night. We must make high account of the promises; for by them we come to be partakers of the diuine nature.

The corruptions in the world. By corruptions we are to vnderstand the corrupt dealings in the world; the which corrupt dealings are fitly termed corruptions or putrifactions, because they come from the pu­trifaction of the flesh, and that for want of the salt of grace. And the doctrine hence to be obserued, is, Doctrine. That in the world there be great corruptions. There be, and haue bene corruptions in all sorts of men from time to time; in Magistrates, as Psalme 94.20. Shall the throne of ini­quitie haue fellowship with thee, which frameth mischiefe by a Law? In Ministers, as Phil. 1.21. All seeke their owne things, and not that which is Iesus Christs. In tradesmen, as Hosea 12.7. He is a merchant, the ballances of deceit are in his hand, he loueth to oppresse. In congregations and meetings, as Psalme 58.1. Do yee indeed speake righteous­nesse, O congregation? Do yee iudge vprightly, O yee sonnes of men? yea in heart you worke wickednesse, and weigh the violence of your hands in the earth. Yea in all men, as Ge­nesis 6.11. The earth also was corrupt before God, and the earth was filled with violence.

And as there be corruptions in all sorts of men, so like­wise [Page 38] in all things there is much corrupt dealing. Do we not see grosse sinnes to passe vnpunished? Do we not see things too much to be ruled by bribes or fa­uour? Do we not see the liuings of Ministers to be impropriated, and giuen to them which feed not the flocke? Do we not see Church-stockes, which are pre­tended to be for the poore, to be vsed especially at the humours, and for the easing of the rich? Do we not see many things passe for currant which are vnsound, vnder colour of custome? Is not custome at these daies (though neuer so corrupt) pleaded against law? It were infi­nite to insist on all particulars: for infinite are the cor­ruptions of these times.

Vse. But the vses which we may make of this point are these: first, it should teach vs to beare with such Mini­sters as are earnest against the corruptions of the time. If euer there was need that ministers should crie shame against the abhominations of the times, surely much more now: for neuer was the world more full of cor­ruption, as I suppose.

Secondly, it should teach vs to be the more vigilant ouer our selues, lest we be corrupted. It must be our care to keepe our selues vnspotted of the world, Iames 1. the last verse. If it were an infectious time, how proui­dent would men and women be to auoid the infection? Shall we be so carefull for our bodies, and shall we not be much more circumspect for our soules? Yes by all meanes.

Thirdly, this may teach vs to iustifie God in all his visitations and iudgements. If God bring vpon vs fa­mine, sword, pestilence, or the like; the cause (if we consider it well) is most iust: for the world is full of cor­ruption [Page 39] and full of sinne. If God drowne the world, there is sufficient cause why he should do so, for all flesh had corrupted their wayes.

Fourthly, this should make vs willing to die, and to leaue this world, because it is so full of corruption. We must not desire death in respect of afflictiōs, but we may desire it in respect of sinne; euen as Elias when he saw idolatrie publiquely erected in the dayes of Iesabel, he desired God to take away his life, 1. Kings 19.4.

Through lust. By lust here we are to vnderstand ori­ginall sinne: so that the point to be obserued is, that Doctrine. O­riginall sinne is the cause of all these innumerable corrupti­ons which are in the world. This is manifest out of Iames 1.14. But euery man is tempted when he is drawne away of his owne lust, and is enticed; then when lust hath con­ceiued, it bringeth forth sinne, &c.

The same Apostle saith to the same effect in Iam. 4.1. From whence come warres and fightings amongst you, come they not from hence, euen of your lusts which fight in your members? Our Sauiour likewise implies he same in Matth. 15.18.19. For out of the heart pro­ceed euill thoughts, that is, from the heart polluted with originall sinne. Thus Dauid, when he had committed adulterie and murther, acknowledged, that in sinne his mother had conceiued him, Psalme 51. as implying thereby, that originall sinne was the cause of the other sinnes. Thus likewise Paul in Roman. 7. acknowledgeth that he was led captiue into sinne by the law of sinne, which was in his members. And for this cause those fif­teene actuall sins spoken of in Galat. 5.19.20. are called fruits of the flesh. All these places do sufficiently proue, that all corruptions are, or do flow from originall sinne.

Obiection. Yea but swearing in common talke, it cometh of the euill one, Math. 5 37. and sinne is called the lusts of the diuell, Iohn 8.44. therefore it seemeth that sinne comes from the diuell, and not of our owne lusts. I answer: Sin comes from both, but especially, and immediatly from our naturall corruption: for were it not for this, Satan could do nothing at all vnto vs.

Vse. Let the due consideration of this point teach vs, not to impute our sinnes vnto others, but especially to our selues. Secondly, let vs labour to mortifie the flesh by the Spirit, and so we shall weaken all sinne. Let vs drie vp the fountaine, and the streames must needs ceasse.

Hauing escaped. Whence obserue we, that Doctrine. the cor­ruptions of the world may be shunned and escaped. Here the holy Ghost maketh mention of such as haue escaped them. And in like manner we reade of seuen thousand which had not bowed the knee vnto Baal, in the cor­rupt times of Iesabel. The like may be said of the three Children, Daniel 3. and of Ioseph of Arimathea, Luke 23.57. of Noah in the old world, Genesis 7.1. of Lot in Sodome, 2. Peter 2.8. of the Angell or Minister of the church of Pergamus, Reuel. 2.13. who, though all of them liued in corrupt times, yet they kept their gar­ments vnspotted.

Reason. And the trueth is, none doth compell to sinne; for howbeit men sinne necessarily, they cannot choose but sinne, yet they do not sinne compulsiuely. Satan pre­uailes more by inticement then by force.

Which serues to cleare Gods iustice in the condem­nation of a sinner. Euery sinner is worthy to be con­demned, because he sinnes without compulsion. God may iustly say vnto a gracelesse person, Who compelled [Page 41] thee to sweare, to lie, to steale, to be drunke, and the like? Might not these things haue bene auoided? Doest thou not see such and such to shunne them, and to a­uoid them? Therefore, forasmuch as thou hast sinned willingly, and with greedinesse: depart from me thou cursed into euerlasting fire prepared for the diuell and his angels.

Vse. Secondly, forasmuch as sinne and corruption may be auoyded, therefore euery one of vs must be carefull to a­uoid and shunne it: and that first because God himselfe commands vs to flie from it, Psalme 34.14. Eschue e­uill, &c. Secondly, because it dishonoureth God, and grieueth, yea quencheth his Spirit, as the Scripture spea­keth. Thirdly, because it scandalizeth our profession, o­pening the mouthes of the wicked, to speake euill of that worthy name after which we are named. Fourthly, be­cause it giueth a dangerous example vnto others. Fift­ly, because it is perillous and pernicious to our soules. For all these reasons let vs be carefull to auoid sinne.

Vse. And that we may escape the corruptions of the world, we must obserue these rules: First, we must watch and pray, that we enter not into temptation, Matth. 26.41. Secondly, we must not haue fellowship with corrup­ters, Ephesians 5.11. Thirdly, we must take the benefit of all Gods ordinances, as of the Word and Sacrament, and the like. Gods ordinances are like a common ar­mourie, out of which we may freely fetch all that is ne­cessary for out defence.

Hauing shunned. Obserue here who they be which are said to haue escaped the corruptions of the world, to wit, such as haue receiued the diuine nature.

Doctrine. And indeed no other can attaine to this power. Who [Page 42] is it which ouercometh the world, but he which is borne of God? 1. Iohn 5.4. Who is it which keepeth himselfe, that the wicked one toucheth him not, but he that is borne againe? 1. Iohn 5.18.

Reason. And indeed none but such haue the promise of espe­ciall protection. Secondly, none but such haue the Spi­rit as a preseruer. Thirdly, none but such haue skill to vse their weapons.

Obiection. Yea but it is said of apostates, that they had cleane escaped from them which liue in errour. I answer, The wicked indeed may shunne sinne for a time, but it is commonly but for a time. And when they do shunne it, it is by the restraining Spirit of God, not by the sancti­fying Spirit, as it is in those which are partakers of the di­uine nature.

Vse. Hence we see what necessity there is, that we should labour to be partakers of this diuine nature: Without it we shall neuer attaine to escape the corruptions of the world.

Vse. It sheweth what cause mortified Christians haue to blesse God for this nature receiued. Hast thou obtained victorie, thanke the diuine nature: it was it which fol­led thine enemies, and not thou. For who art thou that thou shouldest stand against these mighty giants, the world, the flesh and the diuell.

Besides this. Or moreouer, for so the Text is read the best. Now the Apostle cometh to his exhortation: and the maine matter whereunto he exhorteth the Church is, that it giue all diligence for the attaining of grace. And this he doth from this fifth verse, vnto the end of the eleuenth. In the next place he sheweth the reasons why he thus adhorteth, from the twelfth verse, to the [Page 43] end of the Chapter. In the former obserue we first, what is exhorted, and that is, to adde one grace to another, in 5.6. and 7. verses. Secondly, the arguments where­with this exhortation is pressed, in the 8.9.10. and ele­uenth verses.

Besides this. That is, ouer and aboue the gift of diuine nature, which you haue receiued, giue, or bring with you (as the word signifieth) all diligence, &c. Whence note, that Doctrine. no Christian must content himselfe with that de­gree of grace, which he hath receiued in his first conuersion, but he must to the first labour to adde other graces.

The grace of regeneration is our talent, which we must so employ, as that we may gaine fiue talents more, Matthew. 25. This was the godly practise of Paul himselfe, Phil. 3.13. where he saith, I forget those things which are behinde, reaching forth to those things which are before, &c. They therefore which can content them­selues with that grace which they suppose they haue re­ceiued, and thinke they need no more; it is a manifest signe they haue receiued nothing yet, as they ought to receiue.

Giuing all diligence. Or according to the originall; bringing all diligence. The doctrine hence to be obser­ued, is, that Doctrine. There is a great deale of diligence required for the obtaining of increase of grace. True it is, that the first grace, to wit, the grace of regeneration, cometh with­out our paines or seeking. We are called sodainly when we thinke least of any such matter, as we see in Paul and others. But as for increase of grace, it is not without great industrie and diligence. Dauid was eminent in grace, but he was withall very diligent in the vse of meanes. For the obtaining of the same he prayed often, [Page 44] he fasted much; he meditated in Gods word day and night. The like may be said of other of Gods Saints, who haue not obtained that degree of grace which they haue, without much paines and great striuing.

Vse. Which serues to condemne those slow-bellies which would be content to receiue sauing grace, but they are loath to take any paines for it: if God will put it in their mouthes, well and good; but if not, they are resolued not to seeke it. O wretched man whosoeuer thou art! art thou content to labour and toile, and to vse all pos­sible diligence for the obtaining of the things of this life, and hast thou no paines for things of a better life? Sure­ly thy condemnation sleepeth not.

Vse. Secondly, this may serue to reproue such which are the means to discourage others from the diligent search of grace; labouring to perswade them that they are too forward, and the like. O impudent practise! doth God require all diligence for the acquiring of grace? and da­rest thou say, that diligence is more then needs? O cur­sed tongue, which contradictest thy Maker! how wilt thou escape vengeance?

Vse. Lastly, this may serue to exhort all of vs, to the pra­ctise of more diligence in the seeking of grace. We see worldlings omit no paines, but vse all diligence to get wealth. Shall they be so busie for the earth, and shall not we be much more diligent for heauen? Let vs learne of them.

Adde to your faith, &c. Obserue here, we are not on­lie exhorted to get faith, but likewise other graces: so that the point to be noted, is, that Doctrine. A Christian must not content himselfe with one good gift of the Spirit, but he must labour for many gifts. For this we haue the example [Page 45] of the Corinthians, 1. Corinth. 1.7. Who came behinde in no good gift, and of Christ himselfe, Esay 11. who a­bounded with seuerall gifts. A true seruant of God must desire gifts whereby to glorifie God in his calling, accor­ding to the example of Solomon. Secondly, he must de­sire sauing gifts, which may distinguish him from repro­bates, as faith, and holinesse, and such like; but espe­cially, euery Christian must labor for that grace wherein he is most defectiue, and which is most contrary to his corruptions. The angry person must especially labor for patience; the lasciuious person for chastitie; the ambi­tious person for humilitie; the niggard for liberalitie; the intemperate man for sobrietie, and the like.

Vse. This may iustly condemne the common multitude: for if they haue but one good qualitie in them, they are prone to blesse themselues in their estate, though they neglect all other good gifts of Gods Spirit, and dis­esteeme them.

Vse. Secondly, let it put euery one of vs in minde, to take notice what graces we do especially want, and let vs endeuour to obtaine those graces. Let vs forget that which is behinde, and reach forward to that which is before.

Adde to your faith vertue. By vertue we are to vnder­stand an honest and good life, or an vniuersall practise of all those graces which God hath put in vs. Thus the good woman which was so painefull in her calling, so faithfull to her husband, so bountifull to the poore, is termed a vertuous woman, Prou. 31.10.

The lesson hence to be learned, is, that Doctrine. euery Christian should labour to be truly vertuous, to be of a good life and canuersation.

Thus we are taught, not onely in this Text, Adde to your faith vertue: but also in Philip. 4.8. Finally bre­thren, whatsoeuer things are true, whatsoeuer things are honest, whatsoeuer things are iust, whatsoeuer things are pure, whatsoeuer things are louely, whatsoeuer things are of good report; if there be any vertue, or if there be any praise, thinke on these things For this al­so we haue the examples of the Saints; as first the exam­ple of Ruth, of whom it is said, That all the City knew her to be a vertuous woman, Ruth 3.11. and of the good woman in Prou. 31.29. Many daughters haue done ver­tuously, but thou excellest them all.

Reason. And indeed there is great necessitie of vertue; first, because God is more glorified by deeds then words. It is true, there must be both, we must professe, and we must be vertuous; but the latter bringeth more glorie to God then the former. Hereby (saith Christ) is my Father glo­rified, that ye bring forth much fruit, Iohn 15.8.

Secondly, we ought to be vertuous, because vertue is the power of profession. He or she that professeth Christ and is not vertuous, their profession is a powerlesse pro­fession, it is of no validitie, of no force; yea indeed it is meere hypocrisie, 2. Timothy 3.5. They haue a forme of godlinesse, but deny the power thereof.

Thirdly, we ought to be vertuous, because this will sooner conuince the wicked then any thing else: some which will not be wonne by the word, will be conuin­ced by a good conuersation, 1. Pet. 3.1.

Vse. Now if there ought to be vertue amongst men, then how iustly may we reproue the viciousnesse of the time? For, when did blasphemy, and profanenesse, and whore­dome, and drunkennesse, and deceit, and lying, and [Page 47] pride, and idlenesse, and vsurie, and all kindes of vices more abound then at these dayes? How hard is it now to finde a vertuous person?

Secondly, this must teach euery one of vs to labour for a vertuous life and practise. Let Ministers, Magi­strates, Maisters of families, seruants, children, and all sorts, from the highest to the lowest, labour to be truly vertuous; that is, let vs all become zealous hearers of Gods word, and conscionable doers and practisers of the same. Oh how happy were it for vs, if we would suffer our selues to be perswaded this way. The Lord perswade vs.

Adde to your faith. Concerning faith we purpose to speake hereafter (if GOD permit) amongst the Grounds of Religion: The point therefore which we will obserue in this place, is this, to wit, that Doctrine. Vertue must be added vnto Faith. Indeed it must flowe from faith as from the fountaine; and the reason is mani­fest: first, because else it is were sinne. For, whatsoeuer is not of faith (whatsoeuer shew it may make) it is sinne, Romans 14.23. Secondly, because without faith it is im­possible to please God, Hebrews 11.6. So that Vertue without faith is no better then Caines sacrifice: It may giue satisfaction to men, but it is an abhomination to God.

Vse. This serues to discouer the nakednesse of ciuill ver­tues. Many of the heathen were vertuous, some ex­celled for iustice, others for fortitude, others for tempe­rance, others for prudence. But because their vertues were not added to faith, therefore they were but gli­stering sinnes, they did not please God.

Secondly, this proues against Papists, that our best [Page 48] workes are not meritorious, ex opere operato. For if they were, what need vertue be added to faith to make it ac­ceptable? Yea the truth is, that whatsoeuer is offered to God by an vnregenerate person, which is destitute of faith: it is no better then if he should kill a man, or cut off a dogs necke, Esay 66.3.

Thirdly, it must teach vs to vse all meanes whereby faith may be wrought and increased in our hearts: for, so much faith as we haue, so much acceptation of vertue we shall finde with God.

Knowledge. Whence note, that Doctrine. It is not sufficient for a Christian to be vertuous, but he must haue knowledge al­so. Whereupon Salomon saith in Prouer. 4.5. Get wise­dome, get vnderstanding, forget it not, & in the seuenth verse, Wisedome is the principall thing; therefore get wisedome, and with all thy getting get vnderstanding.

There be many motiues to moue vs to seeke after knowledge.

First, because, by it we are translated out of darke­nesse, and so by consequence, out of the kingdome of Satan.

Secondly, because by it we come to haue the image of God drawne vpon vs afresh, Col. 3.10.

Thirdly, because in want of it, we are estranged from the life of God: we remaine by ignorance in the state of death, that is, destitute of the life of Grace, Eph. 4.18.

Fourthly, by ignorance wee are lyable to temporall iudgements. For want of knowledge my people are destroy­ed, Hos. 4.6. yea to eternall damnation, 2 Thessal. 1.8. Christ will come in flaming fire, rendering vengeance to all them which know not God. We may as safely liue in adul­try as liue blinde and ignorant; both are damnable.

But what kind of knowledge is it which we must ioyne to our vertue?

Surely it is not meant of worldly wisedome, much lesse of sinfull craft and subtlety, neither is it meant of a bare litterall knowledg in the braine.

But it is meant of an holy experimentall knowledge, wrought in the hearts of the elect by the holy Ghost, and that by the meanes of Gods word.

By which experimentall knowledge, we come first to know our selues, to wit, our cursed estate by nature. He that knoweth not himselfe to be in a damnable state na­turally, to be vnder the wrath of God, and guilty of A­dams sinne; he that is not conuicted of the necessity of repentance and of the new birth, he knoweth nothing yet as he ought to know.

Secondly, by this experimentall knowledg, we come to know God and Christ. God to be our Father, Christ to be our Redeemer, the holy Ghost to be our sanctifier and comforter.

Thirdly, by this experimentall knowledge learned from Gods word, we come to know Gods will, to wit, what to auoide and what to follow, what to beleeue and what to reiect, how God will be worshipped, and the like.

Lastly, by this experimentall knowledge, we come more and more to know the wiles of Satan, the deceits of our owne hearts, the wayes of Gods prouidence, the wayes of Gods workes, and the like.

But some may say, By what meanes may we attaine this precious grace of sauing knowledge?

To such I answer, If thou desire to attaine this grace, then first labour for humilitie: be a foole in thine owne [Page 50] opinion: for the Lord teacheth the humble his way, Psal. 25.

Secondly, search the Scriptures, for they are able to make thee wise to saluation, 2 Tim. 3.15.

Thirdly, if thou lack wisedome, aske it of God, Iam. 1

Temperance. It is the moderation of lust and appe­tite, in the vse of the gifts and creatures of God.

As first in the vse of meats & drinks: a temperate person will not wast and ruine his estate in frequent and riotous feasting, neither doth he desire to fare deliciously euery day. Yea if he liue in such a place where there is great fare and plenty of wine, hee hath learned to moderate himselfe concerning measure, partaking only so farre of Gods creatures, as thereby he is made more fit to glori­fie God. There is great want of this branch of tempe­rance at this day, as appeares by the riotous feasting, by the drunkennesse and gluttony of the time.

Now the remedies against this intemperance, are first to remember that in Luke 21.34. Take heede lest at any time your hearts be ouercharged with surfetting and drunkennesse, &c.

Secondly, to remember the examples of the Saints, as of the three children in Dan. 1.8. who could not be tempted with the kings diet.

Thirdly, let vs consider that drunkards and gluttons shall haue their part in the lake which burneth with fire and brimstone, Gal. 5.21. And let this moue vs to the pra­ctise of temperance.

Secondly, temperance is seene in the moderation of apparell. A temperate person will apparell himselfe ac­cording to his sexe, according to his place, according to the most modest fashion of his countrey, according to [Page 51] his ability, and the like. There is also great want of this branch of temperance, men are turned women, and women are turned men at these dayes: euery fashion is in vse but that which is most modest, and how vnreaso­nably do men and women flaunt it out, farre aboue their degree and place? What difference is there in appa­rell betweene a Gentlewoman and a Lady; betweene a Lady and a Countesse; betweene a Gentleman and a Knight; and a Knight and a Lord; betweene a Cittizen and a Courtier? No man knoweth his place and degree.

But let all intemperate persons in this kinde remem­ber that in Zeph. 1.8. It shall come to passe in the day of the Lords Sacrifice, that I will punish the Princes & the kings children, & all such as are cloathed in strange appa­rell. Now if God could not endure pride of apparell in Princes, how shal he endure it in persons of meane rank?

Patience. It is the due moderation of anger: and it is seene especially in the quiet and peaceable enduring of afflictions.

There is a double patience; one towards God, the o­ther towards men: both of these we must labour to adde vnto our knowedge.

Patience towards God, is nothing else but an hum­ble, meeke and quiet submitting our selues to Gods correction, in what kinde soeuer he shall thinke fit to chastise vs. And this kind of Patience is enioyned in Pro. 3.11. My sonne despise not the chastening of the Lord, nei­ther be weary of his correction.

The arguments which should moue vs to this kinde of patience are these: Gods greatnesse; he is able to do what he will, and therefore it is but folly to carry our selues frowardly towards him, we cannot resist him. Se­condly, [Page 52] we must remember how they haue spe [...] [...] haue beene froward towards God. Did not God feare­fully destroy Israel for their murmuring, 1 Cor. 10.10. Yea, who euer hardened his heart against the Lord, and prospered? Iob. 9.4.

Thirdly, we must consider, how iustly we do deserue any scourge which God inflicts vpon vs; and our iust de­sert should make vs patient Mica. 7.9.

Fourthly, we must remember that God correcteth vs for our profit, as namely to make vs partakers of his holinesse and the like, Heb. 12.10. And shall we not be patient to suffer for our owne good?

Fiftly, consider we the examples of the Saints, how patiently did they endure their trials, Iam. 5.10.

Sixtly, we haue had the fathers of our flesh, which corrected vs, and we gaue them reuerence: shall we not much rather be in subiection vnto the father of Spirits, and liue▪ Heb. 12.9.

Obiection. But some it may be will say, my afflictions are greater then I can beare, therfore how is it possible that I should be patient?

Answ. Surely thou deceiuest thy selfe; God will not lay vp­on his children more then they can beare, but will giue them the issue with the temptation, 1. Corinthians 10.13. It may be thou art not willing to beare, or thou art wearie of thy burthen, and therefore pleadest ina­bilitie.

Obiection. Yea but Iob cursed his birth-day, by reason of afflicti­ons; therefore is it any strange thing if such a weakeling as I, am impatient?

Answ. We must not embolden our selues in sinne, by the frailties of the Saints; but consider againe with thy selfe [Page 53] Iobs [...]ictions were greater then thine, his griefe was heauier then the sand, Iob. 6.3.

Vse. The vse of this point may be: first for our triall and examination; try we our selues whether we be truely patient vnder Gods chastising hand or no, and the signes of patience are these. First, if we do not murmure nei­ther in heart nor tongue. This was an argument of Da­uids patience, Psal. 39.9. I was dumbe and opened not my mouth, because thou didst it.

Secondly, if we submit to the will of God, in our very extremitie, as Christ did, Math. 26.39. Neuerthelesse not as I will, but as thou wilt.

Thirdly, if we can blesse God in the very fire of affli­ction, as Iob did; The Lord hath giuen, and the Lord hath taken away, blessed be the name of the Lord, Iob. 1.21.

Vse. In the next place, this point may serue iustly to re­proue vs, for want of this kinde of patience. What mur­muring thereis in time of vnseasonable weather, our own eares may be witnesses: and so in like manner, how stub­burnely we carry our selues towards God if he touch vs, our owne consciences will easily testifie. My brethren, these things ought not so to be.

Patience. The second branch of patience, is that which we must exercise towards men. That is also in­tended in this Text, and we finde it commanded in di­uers places of Scripture, as in 1 Thess. 5.14. Now we ex­hort you brethren, warne them which are vnruly, comfort the feeble minded, support the weake, be patient towards all men. And in 1 Tim. 6.11. But thou ô man of God, flie these things, and follow after righteousnesse, godlinesse, faith, loue, pa­tience, meekenesse.

We must be patient towards men, if they take away [Page 54] our goods, Math. 5.40. if they take away our good names, Math. 5.11. yea if they take away our liues, Isay. 53.7.

Reason. And great reason we should be patient in this kinde.

First, because men could do nothing if God did not bid them. This was that which made Dauid patient when Shimei rayled vpon him, 2. Sam. 16.10.

Secondly, because if men persecute vs, it is because they are ignorant, they know not what they do: and this made Christ patient, Luke 23.34.

Thirdly, because all the persecutions of men, shall turne to our good: for the more we are persecuted, the more we are tryed in this world, Dan. 11.33. and the more we shall be glorified in the world to come, 2. Cor. 4.17.

Obiection. Yea, but mine enemy hath done me especiall iniury. Answer. Surely if thy enemy hath done the iniury, yet consider that thou thy selfe dost greater iniury to God. Euery day the Lord beareth with thee, and is patient; oughtest not thou to do the like to thy brother?

Obiection. Yea, but if I should put vp such a wrong, it were a great indignity and disgrace vnto me.

Answ. Thou thinkest then that to seeke reuenge, is a meanes to maintaine thy credit: but thou art deceiued, for it is a mans honour to passe by an offence, as Solomon spea­keth, Prou. 20.3.

Labour for this excellent grace, and that first because anger resteth in the bosome of fooles, Ec. 7.9. Secondly, because causles anger is man-slaughter, 1. Ioh. 3.15. Third­ly, because the wrath of man worketh not the righteous­nesse of God. Fourthly, because vengeance is peculiar to God, Rom. 12.19. Fiftly, because it is the greatest con­quest [Page 55] in the world, for a man to rule his owne spirit, Pro. 16.32.

Trie your selues also, whether you haue in any sort this grace or no; and the signes of it are these. First, if we can forgiue from our hearts our enemies. Secondly, if we can heartily pray for them. Thirdly, if we can do them good in their necessitie. Fourthly, if we can be grieued when we heare any ill to befall them. These are euident signes of patience. Although we reproue them for sinne, and though we cannot endure their wicked­nesse, yet if we can finde these markes, we may be sure we haue patience in the roote.

Godlinesse. It is a sincere desire, and conscionable en­deuour after an vniuersall conformity to Gods reuea­led will. I say, after an vniuersall conformity; for we can­not say that an hypocrite is a godly person, because how­soeuer he doth many things praescribed in the first Ta­ble, yet he is sound tardy and foule in the second, nei­ther can we say that a prophane person is godly, because howsoeuer he doth many things praescribed in the se­cond Table, yet he is carelesse in yeelding obedience to the first: But he or she are true godly persons, which sincerely desire, and conscionably endeauour to yeelde vniuersall obedience to Gods most holy will. I do not deny but the word translated godlinesse in this text, doth properly signify in the greeke, a right worship of God, but I take it, that the holy-Ghost doth speake it Synec­dochically, putting the right worship of God, which is but a part of godlinesse, for all godlinesse.

The point hence to be noted is, that euery true Chri­stian ought to labour for godlinesse, or vniuersall con­formity to Gods will, and that for these reasons. First, [Page 56] First, because God commandeth so, 1 Tim. 6.11.

Secondly, because true godlinesse is a sure marke of e­lection, Psal. 4.3.

Thirdly, because godlinesse hath bene the practise of all Gods children from time to time, as of Abel and Henock, and Noah, and Abraham, and the rest, from whom we ought not to degenerate.

1. Obiection. But some (possibly) will obiect, If I should set my selfe for godlinesse, I should be scoffed at and derided, and hated and persecuted.

I answer, It is most true, that whosoeuer will liue godly in Christ Iesus, must suffer persecution, as the A­postle speaketh, 2 Tim. 3.12. but it is as true, that whoso­euer denieth Christ before men, shall be denied by Christ at the last day, Mat. 10.33.

2. Obiection. Others it may be will obiect, Yea but your definition of godlinesse is too strict, for who is able to conforme him­selfe vniuersally to the will of God?

I answer, We do not affirme that godlinesse is an ab­solute perfect conformity, but that it is a sincere desire and conscionable endeuour after vniuersall conformitie. And that this is neuer a whit too strict, it is apparent out of Math. 5.48. where Christ himselfe exhorteth vs to be perfect, as out Father which is in heauen is perfect.

Vse. The vse of this point may be, first, to reproue the world of vngodlinesse; euery sinne is vngodlinesse, and when did sinne euer more abound then at these dayes?

Secondly, it serueth iustly to condemne such as scoffe and mocke and deride at godlinesse, and at godly per­sons. Cursed Ismaelites they be; the Lord giue them repentance, if they belong to his election.

Thirdly, it serueth to iustifie the godly practises of [Page 57] Gods children; they labour after godlinesse, they do well, let them labour more after it: they do but that wch God himselfe requireth of them.

Fourthly, this may serue to excite and to stirre vp all of vs to the study of godlinesse; and that we may attaine thereunto, we must obserue these rules following.

First, we must be content to part with our especiall sins; raigning sinne and godlinesse are like Dagon and the Arke, they can neuer stand together. Will you steale, murther, commit adultery, and sweare falsly, and burne in­cense vnto Baal, and walke after other gods whom ye know not, and come and stand before me in this House, whereupon my Name is called. It is the speech of God himself vnto the Iewes in Ieremie 7.9.10. wherein he doth reproue them for thinking, that godlinesse & raigning sin might stand together. The like reproofe you haue in Psalme 50.16.17. I will not name it, I leaue it to your owne reading. But by both these places you may plainly dis­cerne, that if we will be professours of the Gospell, or true godly persons, we must forsake sinne. I conclude this point with that speech of the Apostle, 2. Timothie chapter 2. verse 19. Let euery one that nameth the name of Christ, depart from iniquitie.

Secondly, if we desire to be truly godly, we must be carefull to keepe the Sabbath; it is a sure marke of an vngodly person, to be a Sabbath-breaker, as on the contrarie it is an euidence of godlinesse, conscionably to celebrate it to Gods glorie: he that is an Eunuch to God, keepeth Gods Sabbath, as it is in Esay 56.4. The holy keeping of the Sabbath is a means to hallow vs the better for all the weeke after; whereas the profaning of the Sabbath is the cause of profanenesse & vngodlinesse, [Page 58] if God be not more mercifull all our life after.

Thirdly, if we desire to be truly godly, we must be carefull of priuate duties of Religion: we must pray con­tinually, 1. Thessalonians 5. We must meditate in the law of the Lord day and night, Psalme 1. We must beate downe our bodies and keepe them vnder, 1. Corinthians 9. the last. We must daily examine our selues, and daily repent, Psalme 4.4. The way to be truly godly, is, throughly to exercise our selues in these and the like duties.

Fourthly, if we desire to be truly godly, we must as­sociate our selues with such as are godly. We must not inhaunt our selues with vngodly persons; for that is the way to be made vngodly: but with Saints and holy per­sons. So long as Peter kept company with Christ, he was religious and holie, but when he came amongst the high Priests seruants, how profane was he, in denying his Maister, in swearing, and forswearing, and the like? Matth. 26.

And by these same rules we may also trie whether we be truly godly or no: he that obserueth these rules, is godly: he that obserues them not, is certainly vngodly.

Brotherly kindnesse. Or as the word may signifie, bro­therly loue. I agree vnto their iudgement which referre this vnto the inward affection; and the next, namely charity to the practise; the first is to teach vs to loue, the second is to teach vs to be kinde.

Brotherly kindnesse. That is, loue to the brethren. By brethren we are to vnderstand such as truly feare God, vnto whom, of all other men, our loue and best affecti­ons are due.

Brotherly. Hence obserue we, that Doctrine. all such as truly [Page 59] feare God, are brethren. And they are so called in Ephe­sians 6.23. Peace be to the brethren, with loue and faith from God. And in Coloss. 1.2. To the Saints and faithfull brethren in Christ.

And iustly are they so called: first, because they are adopted of one and the same Father, Ephes. 1.5.

Secondly, because they are borne, I meane, new­borne of one and the same mother, Galat 4.26.

Thirdly, because they are brought vp in the same fa­mily, Ephesians 2.19.

Fourthly, because they shall be partakers of the same inheritance, Rom. 8.17.

Vse. This serues to condemne the practise of such which do scoffe at this terme Brethren, saying, He is one of the holy brethren, and the like: Oh thou wretch! Doth God himselfe giue this title to his people, and darest thou mocke and scoffe at it? Doth God giue this name in holinesse, and dost thou vse it in derision?

Secondly, this should teach rich Christians humili­ty; they must know that the poorest Christian is their brother or sister, and therefore they must carry them­selues accordingly towards them: they must not be a­shamed of them; for if Christ himselfe be not ashamed to call vs Brethren, as it is in Hebr. 2.10. then we must not be ashamed to owne one another.

Thirdly, this should teach poore Christians thank­fulnesse; God hath made them, by vertue of regenera­tion akinne to the greatest Nobles and Potentates in the world: I meane, to such Potentates as are true fearers of God. All Gods people come of a great house, and are of a great kindred, both in respect of God and man, they are all brethren.

Fourthly, this should teach vs to auoid diuers things, as first, contention with any that feare God: we may say as Abraham said to Lot, Genesis 13.8. Let there be no strife betweene vs, we are brethren.

Secondly, euill speaking or slandering. It is the diuels property to traduce or falsly to accuse the brethren, Re­uel. 12.10.

Thirdly, we must auoid tyrannizing ouer Gods ser­uants; we must remember they are our brethren.

Fiftly, considering that all that feare God, are bre­thren, therefore this must teach vs diuers things: it must teach vs indeed to carry our selues towards our fellow-Christians as towards brethren: therefore, as one bro­ther will stand by another, so one Christian must defend another; we must not suffer any Christian to be wron­ged, if it be in our power to helpe him.

Secondly, one brother will haue a fellow-feeling with another; they will reioyce to see any good to befall one another, and they will grieue to see hurt. Euen so we must reioyce to heare of the prosperity of Zion, and we must grieue to heare or to see the desolation thereof.

Thirdly, one brother will do for another according to abilitie; euen so we must euery one according to his abilitie do for the Church of God. If a brother or sister be naked or destitute of daily food, as Iames speaketh, Iames 2.15. we must relieue them.

Brotherly kindnesse, or brotherly loue. In the next place we are to obserue, that Doctrine. There ought to be loue a­mongst Christians, yea brotherly loue. This is proued by 1. Pet. 3.8. Loue as brethren. and out of Hebr. 13.1. Let brotherly loue continue.

And there be especiall motiues to stirre vs vp to this [Page 61] loue: first because it is a signe that we are translated from death to life. 1. Iohn 3.14. Secondly, that we are borne of God, 1. Iohn 4.7. Thirdly, that we are of the truth, 1. Iohn 3.19. Fourthly, that God dwelleth in vs, 1. Iohn 4.16.

Questi. But how should I know a true Christian, that I may loue him as a brother?

Answ. Thou mayest know him: first, by his faith; he lookes for saluation by Christ alone.

Secondly, by his humility; he thinketh basely of him­selfe.

Thirdly, by his loue to Gods house, the place where Gods honour dwelleth.

Fourthly, by his language, for he speakes the holie language of Canaan.

Fiftly, by his practise and life; for he liueth holily, righteously, and soberly in this present world.

Sixtly, by his fruitfulnesse; for he is no barren fig­tree, but he bringeth forth fruit in due season.

Seuenthly, by his opposition in this world; for his sect is euill spoken of in euery place, Acts 28.22. Thus thou mayest know a Christian.

Vse. Now, is it so, that true Christians, and true fearers of the Lord are to be beloued with brotherly loue? Then this serues iustly to rebuke the world for want of this brotherly loue. The world is so farre from louing the godly, as that they hate no people in the world more. A fearefull signe of a bad estate.

Secondly, it may serue to reproue, euen Christians themselues; for where is that loue which should be a­mongst vs? Surely, it is either growne cold, or else, which is worse, its turned into preiudice and enuy: but [Page 62] I will say with the Apostle in another case; My brethren, these things ought not so to be.

Thirdly, this must teach vs to be thankfull to God, in that he hath commanded all to loue vs, and to encou­rage vs. We may iustly say with Dauid, Lord, what is man that thou thus regardest him? The truth is, we de­serue to be hated both of God and man: Therefore it is the greater mercy of God, not only to loue vs himselfe, but also to command others to loue vs.

Fourthly, let this teach vs to examine our selues, whe­ther we loue the brethren or no. And that will appeare by these signes: First, if we loue poore Christians aswell as rich; if our loue be towards all the Saints, Ephes. 1.15.

Secondly, if we loue not in tongue onely, but in deed and in truth; if we loue sincerely, from the heart, and fruitfully, doing them all the good we can.

Thirdly, if we thinke our seruice for the Church to be easie, as Iacob thought his seuen yeares seruice for Ra­chel, it is a signe we loue.

Fourthly, if we continue in our loue towards Gods Saints. The continuance proues our loue to be true, the not continuing argueth hypocrisie in our loue.

Charitie. By this we are to vnderstand the practise or expression of brotherly loue. In the former grace we are taught affection, in this grace we are taught action. The point is, that It is the part and dutie of euery Christian, a­mongst the rest of his gifts and graces, to labour for Charity. The Apostle Paul presseth this duty with great feruen­cie, in 1. Corinth. 13.1.2.3. shewing, that if one do neuer so great things, yet if he haue not Charitie, it auaileth him nothing.

Now there is a two-fold charitie to be exercised by [Page 63] vs towards our brethren; the first is a charitie towards their soules, the second is a charitie towards their bo­dies.

The Charitie towards the soules of our brethren, is seene in these particulars: First, in pitying their spirituall estate, if we see them out of the way; according to that in Iude 22. Haue compassion of some, in putting differēce. Or if we see them destitute of the meanes of saluation, if they be as sheep without a shepheard, Matth. 9, 36. or if they be proud and obstinate, Ieremy 13.17. But if yee will not heare it, my soule shall weepe in secret places for your pride.

Secondly, Charitie towards the soules of others is seene in the instructing of them. The Centurion shewed himselfe a true charitable person, in building a Syna­gogue, Luke 7.5. Yea, in this he was more charitable then if he had built them an Almes-house or Hospitall, by how much the soule is more excellent then the bo­die.

Thirdly, spirituall charitie is seene in forgiuing our brethren, if they haue offended vs, and now come and say, It repenteth me; according to that in Matth. 18.33. Shouldst not thou haue had compassion on thy fellow-seruant as I had compassion on thee? He that can forgiue without reuenge, is charitable.

Fourthly, spirituall charitie is seene in reprouing and admonishing such as are out of the way; and seeking their reformation, Leu. 19.17. Thou shalt in any wise re­buke thy neighbour, and not suffer sinne vpon him. And indeed, what greater charitie can there be then to labour to saue a soule from hell?

Fiftly, spirituall charitie is seene in praying for the saluation of others. Thus Paul shewed himselfe a chari­table [Page 64] person in Romans 10.1. in that his hearts desire and praier to God for Israel, was, that they might be saued.

Vse. This may serue to reprooue the world of want of this spirituall charitie. For who amongst a thousand is charitable spiritually? Some will shew themselues cha­ritable in matters concerning the body; but what is be­come of spirituall charity?

Now the charitie towards the bodies of our neigh­bours is seene in these things.

• 1. In commiserating their estate, to wit, in grieuing for the affliction of Ioseph, Amos 6.6.
• 2. In visiting them in their distresse, Iames 1.27. Mat. 25.36.
• 3. In feeding the hungrie, and cloathing the naked, Iob 31.17.19.
• 4. In lending them sufficient for their need, Deutero­nomy 15.8.
• 5. In forgiuing them their debts, if they be not able to repay, Luke 6.35.
• 6. In standing in the gap, to turne away Gods iudge­ments from them, as Moses did, Psalme 106.23.

Vse. This serues iustly to reproue such as will reproue and exhort, and say, God helpe you, and the like; but they exercise no charitie toward the bodies of their brethren: these are hypocrites.

For if these things be in you. In the former verses the holy Ghost hath exhorteth vs to labour for those fore­named graces, viz. faith, vertue, knowledge, temperance, patience, godlinesse, brotherly kindnesse and charitie: Now in the verses following from the beginning of this eight verse, to the end of the eleuenth, he presseth the said exhortation with diuers arguments: First, by an ar­gument [Page 65] taken from the effects in the eighth verse. Se­condly, by an argument taken from the contraries, in the ninth verse. Thirdly, by an argument from vtilitie or profit, in the tenth and eleuenth verses.

Now in that the holy Ghost doth vse so many argu­ments for the enforcing of the exhortation to grace: it doth imply, that Doctrine. Whosoeuer desire to perswade others to grace and godlinesse, they had neede to vse a great many ar­guments. With how many arguments doth the Spirit of God vse to presse duties in the Scripture? To instance in one duty for many, this duty of Almes: How is it pres­sed, in how many bookes, in how many chapters, in how many verses, with how many forcible perswasions?

Vse. Which may serue iustly to condemne our backward­nesse to that which is good, especially considering how little perswasion will preuaile with vs, vnto that which is euill. We are soone tempted to sinne; yea, oftentimes we tempt the Diuell to tempt vs, by running into pla­ces of temptation: we are more ready to sinne (if it be possible) then the Diuell can be to sollicite vs thereun­to.

If these things be in you. The words in the originall are very significant; they may be read thus: if you haue these things, or if these things be present with you.

Where we are to note that it is not said, If you can talke of these things; or if you can purpose to labour for these things; or if you can wish these things: but, If you haue these things. Whence obserue, that Doctrine. it is not suffici­ent to talke of grace, or to professe grace, but wee must haue grace in possession: according to that in Marke 9.50. Haue salt in your selues, and peace one with another. Thus Elihu was full of matter, Iob. 32.18. And Stephen was full of [Page 66] faith and power, Acts 6.8. Thus the Corinthians were in­riched in euery thing, 1. Cor. 1.5. And in Christ the God­head dwells bodily, Col. 2 9.

And indeede, as the talke of riches profiteth nothing vnlesse we haue the possession of riches; so the talke of grace, and the profession of grace is vaine, vnlesse we be endued with grace.

Vse. Which may seeme to condemne many which con­tent themselues with wishes and formalities, but haue no substance of grace in them: But let such remember that copper will not passe for gold with God.

If these things be in you, or, as the words in the originall will also beare it, If these things be present with you: whence obserue we, that Doctrine. it is not sufficient to haue grace; but we ought to haue it alwaies in readinesse, it should not be at any time to seeke, but it should still be present with vs. This is that which is enioyned in Luke 12.35. Let your loynes be gyrded about, and your lights burning, and ye your selues, like to the men which waite for their Lord, when he will returne from the wedding. And the want of this presence of grace, Christ reproueth in his Disciples, Luke 8.25. Where is your Faith? Their faith was to seeke when they had most neede of it; which was their sinne. In this respect grace is compared to armour, or weapons; and Christians to souldiers: because as souldiers must neuer be without their weapons; so Christians must neuer be without their graces. Chri­stians must learne of Gentlemen, alwaies to walke with their swords by their sides, that is, with grace.

Vse, against such as content themselues with vaine ex­pectations and purposes of grace; they meane to repent hereafter, and they purpose to breake off their sinnes [Page 67] hereafter, and they say they will doe great matters here­after: But what grace or reformation haue they for the present? Surely none.

Secondly, this may serue iustly to reprooue euen the very children of God, which are not so carefull as they ought to be, to keepe their graces in readinesse. If any temptation come, they are to seeke, and their heart failes them. My brethren, take heed of this vnprepared­nesse.

Thirdly, this must teach vs to vse the meanes whereby to keepe the presence and nimblenesse of grace, and for this end take these directions.

First, beware of sinne; for sinne takes away the heart of grace, and the sence and feeling of it.

Secondly, be diligent in the vse of Gods ordinances, for these maintaine in vs the life of grace.

Thirdly, daily examine thy selfe whether thou findest the graces of God in thee, in that measure as thou didst finde them yesterday or heretofore.

Fourthly, labour to stirre vp the gift that is in thee, and the grace which thou hast receiued. Fire, if it be not stirred vp, will burne deadly: So grace, if we do not quicken it vp, will soone decay.

Fiftly, labour to exercise thy graces by daily practise; want of practise causeth any gift to decay; weapons, if they be not vsed, will rust in the scabbard; so will grace.

And abound. Whence obserue we, that Doctrine. it is not suf­ficient for a Christian to haue a truth of grace in him, but he must endeuour to abound in grace.

For this we reade Phil. 1.9. And this I pray, that your loue may abound yet more and more, in knowledge and in all iudgement. And 1. Thess. 3.12. And the Lord make [Page 68] you to increase and abound in loue one towards ano­ther: and thus Paul requires the Corinthians to abound to euery good worke, 2. Cor. 9.8. and rich men to be rich in good workes, 1. Tim 6.18.

Vse. This serueth iustly to condemne our common pra­ctise, in that we content our selues with so small a porti­on of grace, and labour not to abound therein.

Secondly, It should serue to stirre vs vp to labour to abound; and that we may so do, obserue these do­ctrines.

First, We must abound in the vse of meanes. Great riches, or aboundance, are not obtained, for the most part, without great paines and industry; no more are riches in grace.

Secondly, We must imploy our talents: He that well imployeth his fiue talents, shall gayne other fiue; but he that will hide his talent in the earth and not vse it, he shall not increase but decrease.

And abound. The word in the originall is very signifi­cant, it signifieth properly to superabound, or to abound more then needes. Not that there is any degree of grace, which is indeede more then needes: but it is spo­ken in respect of the wicked, which esteeme strictnesse of religion to be meere curiositie.

The point hence to be noted is this, viz. that Doctrine. Chri­stians ought to labour for an holy strictnesse in profession, yea for such a degree of strictnesse as is esteemed curiosity in the world. This we are taught also in Ephes. 5.15. Walke circumspectly, or rather as the word in the originall sig­nifieth, walke accurately, or nicely.

This we are taught also in Math. 5.48. Be ye perfect. Vnto this strictnesse or holy curiositie, the examples of [Page 69] the Saints should moue vs. Dauid daunced before the Arke, although Michal esteemed him a foole for his labour, 2. Sam. 6.22.

Thus Paul serued the God of his Fathers, although that kinde of seruice was counted heresie, Acts 24.14.

Thus should Christians make question, Whether it be lawfull to stand gazing at their dores in time of diuine Seruice vpon the Sabbath day? Whether it be lawfull to sweare at all in common talke? Whether it be lawfull to receiue all gifts, though neuer so freely offered? Whe­ther it be lawfull to goe to the vttermost limits of lawful­nesse, in partaking of the things of this life; and thus in many other things.

Vse. This condemneth the practise of hypocrites, which will not be counted fooles for Christ, and therefore will professe no further then will stand with their credits.

Secondly, It serues to condemne the practise of the wicked, which account all things which sauour of any strictnesse, to be foolishnesse and curiositie; but let such remember that in Isay 5: Woe vnto them which call good euill.

Thirdly, to encourage all holy Christians in their strictnesse, let them goe on, and be yet more curious and scrupulous in auoiding all appearance of euill, although they be despised for the same.

Neither idle. Some translations reade it, neither bar­ren; but I rather agree to their iudgements which reade it neither idle. First, because the greeke word doth most properly signifie so, it being the same word which is vsed in Math. 20.6. Why stand ye here all the day idle? Se­condly, because otherwise here might seeme a vaine tau­talogie or repetition to be made: The first word, barren, [Page 70] being the same in sense with the second, vnfruitfulnesse; which is not to be granted.

Neither idle. Hence we may obserue, that Doctrine. A true san­ctified Christian is no idle person. True Christianity, and idlenesse, they are as the Arke and Dagon, they cannot stand together. Thus Iacob was a true Christian, and marke what paines he tooke, Gen. 32.40: The drought consumed him by day, and the frost by night, and the sleepe departed from his eyes. Thus the good woman spoken of in Prou. 31. was a true Christian, and behold she seeketh wooll and flaxe, and worketh willingly with her hands; yea, she riseth whilst it is night, and eateth not the bread of idlenesse, Pro. 31.13.15.27. Thus Paul was a Christian Minister, and he laboured more aboun­dantly then they all, 1. Cor. 15.10. A Christian hath a double calling to follow. First, his generall calling, as he is a Christian. Secondly, his particular calling, as he followeth this or that trade of life; and this double cal­ling will not suffer him to be idle: he may haply want worke in his particular calling at some times; but he can neuer want worke in his generall calling, he shall haue enough to do, to worke out his saluation, though he worke day and night: therefore a true Christian cannot be an idle person.

Obiection. But some possibly may obiect, that in 2. Thes. 3.11. I heare (saith Paul) that there be some which walke disor­derly amongst you, and worke not at all.

Answer. Such indeede were amongst the Thessalonians, but they were not of them. Or secondly, we deny not but a true childe of God, may for a time be ouertaken with idlenesse, as he may be ouertaken with other sinnes; but idlenesse doth not raigne in him.

Vse. This serues to discouer many to be no true Christi­ans; as first, many of our gentry, which follow no calling but spend their precious time idly and scandalously. Se­condly, our common beggers, which cast off all labour, and liue by begging. Thirdly, vsurers which cast off their lawfull callings, and liue by vsury. Fourthly, stage­players, and cheators, and drunkards, and harlots, with many others, which follow no lawfull imployment: These are no true Christians, as appeareth by their idle­nesse.

Secondly, this may serue to excite vs to auoide idle­nesse; as we desire to approue our selues true Christians, let vs alwayes be found either in our generall or particu­lar calling, and that for these reasons. First, because idle­nesse is one of the very sinnes of Sodom, Ezek. 16.49.

Secondly, because it is the breeder of other sinnes, 1. Tim 5.13.

Thirdly, because it bringeth pouerty by a iust iudge­ment of God, Pro. 24.34.

And lastly, because it bringeth damnation, as appea­reth by the foolish virgins which were found sleeping, Math. 25.

Nor vnfruitfull. The best Greek copies reade it thus, though there be some bookes which reade it other­wise.

The lesson hence to be learned is this, viz. that Doctrine. as a true sanctified Christian is no idle person, so he is not barren & vnfruitful. He is like a tree planted by the riuers of wa­ters, which bringeth forth fruit in due season, Psal. 1. yea such as are planted in the house of the Lord, shall flou­rish in the courts of our God; they shall still bring forth fruit in old age, Psal. 92.13.14. And the wisedome which [Page 72] is from aboue, is first pure, then peaceable, gentle and easie to be intreated, full of mercy and good fruits. Iam. 3.17.

Thus the Macedonians were true sanctified Christians and their deepe pouerty abounded to their rich libera­lity, 2. Cor. 8.2. The like may be said of Iob in his 31. chap­ter, and of Cornelius, Acts. 10.1.2. and of Dorcas Acts 9.39. and of Zacchaus, Luke 19.8. and of the poore widdow which cast in all her liuing into Gods treasury, Mar. 12.34. and of the good women which followed Christ from Galile, ministring vnto him, Mat. 27.55.

Reason. And indeede it cannot be, but a true Christian must be fruitfull. First, because Christ is his roote, Rom. 11.18. Secondly, because God the Father is his planter, Esay 5.2.

Vse. This may serue to discouer many that make shew of religion, not to be true sanctified Christians, because they are barren and vnfruitfull; their vnfruitfulnesse ar­gueth their vnsoundnesse: but let all such remember the barren fig-tree, which Christ cursed, and let them trem­ble.

Secondly, It may serue to excite euery one of vs to fruitfulnesse. Let vs bring forth fruits worthy of repen­tance, Math. 3.8. Let vs haue our fruit vnto holinesse, Rom. 6.22. Let vs be filled with the fruits of righteousnes, Phil. 1.11. Let vs offer the sacrifice of prayse to God con­tinually, that is, the fruit of our lips, giuing thanks to his Name, Heb. 13.15. And to distribute or communicate let vs not forget, for with such sacrifices God is well plea­sed, Heb. 13.16.

They make you. Whence obserue and note, that Doctrine. grace in the childe of God is the cause of painfulnesse and fruitful­nesse. [Page 73] Of painfulnesse; thus Paul was besides himselfe, as it were, in the seruency and labour of his ministery, because the loue of Christ constraineth him, 2. Cor. 5.14. Thus Noah, moued with feare prepared the Arke, Heb. 11.7. Thus Ieremiah was constrained to preach, by that fire of grace which was within, Ier. 20 7. Thus Peter and Iohn could not but speake the things which they had seene & heard, being moued by the Spirit of God with­in them, Acts 4.20. And this puts a difference between the painfulnesse of worldlings & of Christians. World­lings are moued to painfulnesse for greedinesse of gaine, or the like, but Christians by the motion of grace, be­come painfull; the one sort are moued by an outward cause, the other by an inward.

Secondly, as grace is the cause of painfulnesse in the childe of God, so it is of fruitfulnesse. For what moued Rahab to receiue the Spies, and to hide them from the rage of their enemies, but faith? Heb. 11.31. What mo­ued the good Samaritane to take care of the wounded man? Luke 10.33. but his inward compassion. What moueth the good man to lend? Psal. 112.5. but mer­cie and louing fauour. And this also serues to put diffe­rence betwixt a true Christian and an hypocrite. For an hypocrite doth all for an outward cause, to wit, to be seene of men; but a true Christian doth that which he doth, in sinceritie, and by the inward motion of grace.

In the knowledge of our Lord Iesus Christ. The know­ledge of Christ consists mainly in those things: first, in knowing him to be very God: secondly, to be very man: thirdly, to be God and man in one person: fourthly, to be the second person in the Trinitie, equall to the Fa­ther: fiftly, to be conceiued by the holy Ghost, borne [Page 74] of the virgin Mary, and so as followeth of him in the Creed: sixtly, to know him to be the true Messiah, to be the onely Sauiour, to be a King to rule ouer vs, a Priest to offer Sacrifice for vs, and a Prophet to instruct vs: seuenthly, to know him experimentally, to know the working of his Spirit, the vertue of his death, bu­riall, resurrection, ascension, mediation, and the like.

This is the chiefe knowledge of all others, as the A­postle acknowledgeth, Philip. 3.8. yea it is eternall life, Iohn 17.3. And Paul himselfe desired to know nothing but Iesus Christ, and him crucified, 1. Corint. 2.2. Yea, if a man knew all other secrets, and were ignorant of Christ, he knew nothing as he ought to know.

Now the means to attaine this excellent knowledge, which passeth knowledge, is: First, to pray vnto God, that he would reueale the Sonne to vs; for none know­eth the Sonne but the Father, Luke 10.22.

Secondly, to search the Scriptures, for they are they which testifie of Christ, Iohn 5.19.

He is blinde. Hence we are to obserue, that Doctrine. Euerie gracelesse person is a blind person: and so they are termed in diuers places of Scripture, as in Esay 42.7. where Christ is said to be giuen as a Couenant of the People, and a Light of thr Gentiles, to open the blinde eies, and to bring out the prisoners from the prison, and them that sit in darknesse out of the prison house: and in Ro­mans 1.21. where it is said of the gracelesse heathen, That their foolish heart was darkned: and in Matth. 15.14. where it is said of the gracelesse Pharises, That they were blinde leaders of the blinde.

Reason. And fitly may a gracelesse person be compared to a blinde man for these reasons.

First, because, as a blinde man is apt to stray out of his way, and yet to thinke himselfe to be in the way; so a graceles person is prone to erre from the way of Gods precepts, and yet still to suppose that he is in the ready way to heauen.

Secondly, because, as a blinde man walketh on and seeth no danger, but thinkes himselfe safe vntill he drop into a pit: euen so a gracelesse person goeth on in his wicked course, and is secure vntill he sodainly drop in­to hell.

Thirdly, because, as a blinde man may easily be wron­ged in his meats, and drinkes, and the like, taking that to be wholesome which is vnwholesome; euen so grace­lesse persons may easily be wronged in their spirituall diet, taking that to be wholesome doctrine which is vn­sound and vnwholesome.

Fourthly, because, as a blind man is depriued of out­ward comfort; he seeth not the glorie of the Sunne, nor the beauty of the Moone, nor the pleasantnesse of the fields and of euery tree: euen so a gracelesse person is destitute of all sound consolation; he may seeme to re­ioyce in the face, but he cannot reioyce in the heart.

Quest. But here it may be demanded, whence comes this fearefull blindnesse vpon mankinde, was man at the first created blinde?

Answ. Not so; Adam and Eue were created in the image of God, but striuing for more knowledge then was fit for them, they lost that sight and knowledge which they had.

Secondly, the diuel the prince of darknesse doth blind the eies of infidels, that the light of the glorious Gospel of Christ might not shine vnto them, 2. Cor. 4.4.

Vse. Now, is it so, that euery gracelesse person is blinde? Then this doth iustly meet with that proud selfe-concei­tednesse which is in gracelesse persons, especially if they be rich, or learned in humane learning, in that they are ready to say with the proud Pharises, Iohn 9.40. Are we also blinde? Vnto whom we may answer, Yes verily, ye are also blinde, being gracelesse. For whosoeuer hath not these things, is blinde.

Secondly, this teacheth vs to take notice of this blindnesse, and to labour to get out of it; let vs crie after Christ as Bartimeus did, Marke 10.51. and let vs neuer giue ouer our suite, vntill we obtaine that spirituall eye­salue whereby we may see.

Thirdly, this sheweth what need euery congregation hath of a guide, I meane of a faithfull and vnderstanding Minister. A blinde person hath not more need of one to leade him, then we haue of Ministers to guide vs.

And cannot see afarre off. The word in the originall signifieth winking with the eies. Whence we are to ob­serue, that Doctrine. A gracelesse person is wilfully ignorant.

This is proued out of Matth. 13.15. Their eyes they haue closed, lest at any time they should see with their eies; and out of 2. Peter 3.5. This they willingly are ig­norant of. And out of Iohn 3.19. Light came into the world; and men loue darknesse more then light.

Thus we see multitudes which will not come where they may be instructed, refusing to com to the Church, refusing to dwel in Christian houses, abhorring to come in the company of the wise, and all because they would not be instructed.

Reason. And why are people willing to be ignorant? Surely, first, because their deeds are euill, therefore do they hate [Page 77] the light, Iohn 3.19. They are loath to know the worst of their estates.

Secondly, because they are selfe-conceited, and think that they know sufficient, when indeed they know no­thing as they ought to know.

Thirdly, because they are prone to haue a preiudi­cate opinion of knowledge, esteeming basely of it; like vnto fooles which prize bables at an high rate, but despise things precious.

Vse. But let vs beware of this sinne: for if Christ wil come in flaming fire, rendring vengeance vnto them which know not God, 2. Thess. 1: then how much more will he be auenged of them which crie in their hearts; Depart from vs, for we desire not the knowledge of thy wayes? Iob 21.19.

Secondly, let euerie one examine themselues, whe­ther they be guiltie yea or no of this sinne; and it will appeare by these markes: for first, if thou contemne po­werfull preaching, and wilfully neglect it: secondly, if thou art loath that thy conscience should be pricked with the sence and feeling of thy sinne: thirdly, if thou hatest them that would instruct thee: fourthly, if thou shunnest the company and places where knowledge is to be learned: fiftly, if thou standest at a stay, and ende­uourest not to increase in knowledge: sixtly, if thou hast a base esteeme of knowledge; thou needest go no fur­ther to seeke markes, thou art wilfully ignorant. And therefore pray God to giue thee repentance, that thou maiest escape his wrath.

And hath forgotten that he was purged from his old sinnes. By old sinnes we are to vnderstand sinnes com­mitted of old: and gracelesse persons are said here to be [Page 78] purged from their old sinnes, that is, to be iustified by Christ: not because they were effectually iustified; for if so, then withall they should haue bene sanctified; but because iustification is freely offered vnto them, and be­cause they make account that they haue as good part in it as anie other, therefore they are said to be purged. Lastly, gracelesse persons are said to forget this great worke of redemption by Christ, to intimate, that they are grossely vnthankfull for the same. Thus you see the meaning of the words.

Old sinnes. Whence obserue we, that Doctrine. Euery man and woman are sinners of old. The wicked (saith Dauid) are estranged from the wombe, they go astray as soone as they be borne, speaking lies, Psalme 58.5. Hast thou marked the old way which wicked men haue troden? saith Eliphas, Iob 22.15. Thus Iob maketh mention of the sinnes of his youth, Iob 13.26. and Dauid of the sinne wherein he was conceiued, Psal. 51: all implying that men and women are sinners of old.

Besides proofes out of Scriptures, we see it manifest by wofull experience in the world. For do we not see children, before they can speake plaine, to be subiect to take Gods name in vaine, to lie, to be proud, to be vaine, and the like? Yes, it is too manifest.

Vse. Let it therefore teach vs, not onelie to repent of our yesterdaies sinnes, and of our new sinnes, but also of our old sinnes. Let vs learne of Dauid to say, Remember not the sinnes of my youth, nor my transgressions, Psal. 25.7. And be it farre from vs to extenuate or mince the sinnes of old, as though they were nothing, because they were committed in our minoritie, or for want of wit, and the like. And much more let vs abhorre [Page 79] to boast of our old sinnes, as it is the manner of many doting sinners. But let vs know that old sinnes must haue new repentance; or if they haue not new repentance, certainly we may looke that they shall haue new iudge­ments.

Purged. Whence note, that Doctrine. There is a meanes where­by to be purged euen from old sinnes, that is, from the guil­tinesse and punishment of them. There is a fountaine o­pened to the house of Dauid, and to the inhabitants of Ierusalem for sinne and for vncleannesse, Zach. 13.1.

If anie shall demand what fountaine this is which pur­geth away sinne: I answer, It is no other but the preci­ous bloud of the Lord Iesus; according to that of Reue­lat. 1.5. To him that loued vs, and washed vs from our sinnes in his owne bloud, &c. and that in Iohn 13.8. where Christ saith vnto Peter, If I wash thee not, thou shalt haue no part with me.

Vse. Let vs make this vse of the point: first, in that there is a fountaine opened, let vs blesse God for it, and wash our selues in it by the hand of sound application. Let vs not say with Naaman the Syrian, Are not Abana and Pharpar riuers of Damascus better then all the waters of Israel? 2. Kings 5.12. But renouncing the puddle of our owne merits, let vs flie to Christs merits, the fountaine of pure waters; and let vs trust to him alone.

Secondly, let vs learne hence to esteeme sinne (as it is) to be a filthie and loathsome thing; were it not so, what need we to be purged? Yea, let vs esteeme it to be a most capitall and hainous thing; for else, what needed such a strong purgation, as is the bloud of Christ?

Thirdly, this may be a remedie against despaire: for, grant thou art a great sinner, and an old sinner; yet thou [Page 80] hast this comfort, if thou conuert and turne, that there is sufficient means to purge thee from thy sinnes, though neuer so great, or of neuer so long continuance. Come by faith to the Iordan of Christs bloud, and it will wash thee from thy leprosie, though thou wast a leper borne.

They were purged. Whence obserue, that Doctrine. Gracelesse persons are not exempted from that redemption which is by Christ. This is a true saying, and worthy of all accepta­tion, That Christ Iesus came into the world to saue sin­ners, 1. Tim. 1.15. whereby sinners we are to vnderstand as in other Texts of Scripture, gracelesse persons. The like we reade in Luke 19.18. The Sonne of man is come to seeke, and to saue that which was lost. And in 1. Iohn 2.1. If any man sinne, we haue an Aduocate with the Father, and he is the Propitiation for our sinnes, &c.

Vse. The Lord offereth Christ to all, and the Gospel prea­cheth Christ vnto all: if any man therefore receiue not benefit by Christ, his condemnation is of himselfe. For howsoeuer no man hath free will to beleeue if he list; yet in that he doth wilfully reiect Gods offer of mercy, ther­fore he iustly deserueth damnation.

Haue forgotten. Hence obserue, that Doctrine. Gracelesse per­sons are very forgetfull of Gods blessings, yea euen of re­demption it selfe.

Thus it is said of the gracelesse Israelites in Psal. 106.7 Our Fathers vnderstood not thy wonders in Aegipt, they remembred not the multitude of thy mercies, but pro­uoked him at the sea, euen at the red sea. And in the 21. verse of the same Psalme; They forgat God their Saui­our, which had done great things in Aegipt, &c.

The reason of which forgetfulnesse is, because the memorie of gracelesse persons is vnsanctified. Our me­mories [Page 81] naturally being polluted as well as our iudge­ments or affections.

Secondly, because gracelesse persons they know not the benefit of redemption, they feele not the sweetnesse of it, and therefore, no maruell if they be forgetfull or vnmindfull of it.

Vse. This sheweth how vnworthy gracelesse persons are of Gods benefits.

And secondly, let all that feare God beware of this sinne: yea let vs remember night and day, this benefit of redemption, as being the greatest benefit of all o­ther.

Wherefore. Now the Apostle comes to a third argu­ment, whereby he laboureth to inforce the former ex­hortation, and it is as though he should say: My Chri­stian brethren, labour to haue your hearts furnished with the eight fore-named graces; for if you be so happy as to attaine vnto them, then behold you shall make your calling and election sure; yea, you shall stand, and neuer totally nor finally fall.

Wherefore. Before we come particularly to the do­ctrines of this text, we will premise something in gene­rall, concerning vocation and election.

Vocation is two fold, viz. vneffectuall and only out­ward: or effectuall and inward. Concerning vneffectu­all calling, we reade, Pro. 1.24. Because I haue called, and ye haue refused, I haue stretched out my hand, and no man regarded, &c. and Isay 65.1.2. I said, Behold me, behold me, vnto a nation that was not called by my name: I haue spread out my hands all the day vnto a rebellious people. And Mat. 22.14. Many are called, but few are chosen.

Now by this outward vneffectuall calling, we are to vnderstand all the outward meanes of saluation; as prea­ching of the word, outward and temporall benefits, cros­ses, afflictions, tribulations; for by all these meanes, God doth call and cry aloud to all men to repent: Neuer is the word preached, the conscience pricked, benefits be­stowed, and afflictions brought, but the Lord cryeth, by these meanes, Repent, repent. Thus the Lord hath cal­led to England and to this sinfull citty of London, for many yeeres together; who amongst vs can truely say but he hath beene called vpon, either by the word, or by his conscience, or by benefits, or by crosses? But we (wretches that we are) haue turned the deafe eare to God; we haue beene like the adder that stoppeth her eare, which refuseth to heare the voice of the charmer, charme he neuer so sweetly. How iustly might God forsake vs and cease calling vnto vs? How iustly might he say vnto vs as he saith vnto the Iewes? Prou. 1.24.26. Because I haue called and ye refused, I will also laugh at your calamities, and mock when your feare com­meth.

Effectuall and inward calling, goeth a step beyond this vneffectuall and outward: for in the effectuall cal­ling, God doth not only afford the bare meanes of vo­cation, but also he addeth power to the meanes, and grace to them which are called vnto, to hearken and to obey the call.

The effectuall calling, is like the calling of Lazarus out of the graue, Iohn 11.41.42. Lazarus come forth; for there was not only a bare call, but also a quickening power to make the call effectuall.

The efficient cause of this effectuall calling, is God [Page 83] himselfe; it is he which calleth vs out of darkenesse into his marueilous light, the first of Peter 2.9. And in­deede who is it that can make a dead man heare but God alone?

The instrumentall cause indeede is the word of God, as appeareth, 2. Thessalonians 2.14. Whereunto he cal­led you by our Gospell to obtaine the glory of our Lord Iesus Christ.

And yet let vs not limit the holy One: howbeit ther­fore God doth most ordinarily call effectually, by the preaching of the word; yet we acknowledge he is able to call, and that effectually by other meanes, yea euen with­out meanes, if it please him.

The priuiledges of this calling are diuers: for first, hereby we are translated out of the kingdome of Satan, into the kingdome of Christ, Col. 1.13. a greater digni­ty then if we were taken from the dung-hill to be fauou­rites in the kings court.

Secondly, hereby we are called to be Saints, 1. Cor. 1.2. whereas, before our called estate, we were no better then Diuels incarnate, in our selues.

Thirdly, hereby we are called to be sonnes and daughters of God almighty, 1. Iohn 3.1.2. which is ten thousand times a greater honour then to be called the sonnes and daughters of Princes.

Fourthly, hereby we are called to be heires, yea to be coheires with Christ, of the kingdome of heauen, Rom. 8.17.

Vse. Let vs learne therefore to esteeme the calling of a Christian to be an high calling, Phil. 3.14. Let vs not disgrace it by scandall, but rather endeuour to walke worthy of it; yea let vs be thankefull for it, if we be par­takers [Page 82] [...] [Page 83] [...] [Page 84] of it, and acknowledge that it is one of the greatest fauours that euer God shewed vs. Art thou effectually called? thou needst not enuy the wicked in their greatest prosperitie, thine estate is farre more excellent then theirs.

And election. It is the eternall and vnchangeable de­cree of God, whereby of his free grace and mercy, he hath made choice of some rather then of others, to be­stow vpon them eternall life and happinesse, and that for the gloty of his free grace.

That election was from all eternity, it is euident out of Ephes. 1.4. He hath chosen vs in him before the foun­dation of the world. And that it is vnchangeable, it is as euident, Rom. 11.2. God hath not cast away his people whom he foreknew. And Mal. 3.6. I am thy Lord, I change not, &c.

Againe, that election was of Gods free grace, and not of mens merits foreseene, the Apostle declareth ma­nifestly in Rom. 11.5.6. where he tearmeth election, the election of grace; shewing withall, that if it be of grace, it is not of workes, &c.

Lastly, that election was made to the glory of Gods free grace, it is also manifest Eph. 1.5. Hauing predesti­nated vs vnto the adoption of children, by Iesus Christ, to himselfe, according to the good pleasure of his will, to the prayse and glory of his grace. Thus we see the proofes of the definition.

Vse. Let it teach vs first, to deny our selues, and our owne righteousnesse. Our saluation is not of workes, but of grace. Secondly, let it teach vs to aduance Gods free grace, in that he should make choice of vs, and passe by others of our owne flesh. Thirdly, let it stay vs and com­fort [Page 85] vs, in that our election is vnchangeable.

To make your calling and election sure. Whence ob­serue we, Doctrine. That it is the part and duty of euery Christian, to be well perswaded and assured of the truth of his calling and election: of his calling, so saith the Apostle, 2 Corinth. 13.5. Examine your selues whether you be in the faith, proue your owne selues: Know you not that Iesus Christ is in you except ye be reprobates? Effectuall calling is abso­lutely necessary to saluation; for vnlesse a man be borne againe, he cannot see the kingdome of God, Iohn 3.3. yea effectuall calling it is that which God especially re­specteth; for circumcision auaileth nothing, nor vncir­cumcision, but a new creature, Gal. 6.15. For these reasons we ought (to our power) make our calling sure.

But some (possibly) will demand, by what meanes a man or woman may be assured of the truth and efficacy of their calling. I answer: Thou maist know thy cal­ling to be true and effectual by diuers signes and tokens. First, if it be a diuine calling, that is, if it be of God; the world hath a call, and the Diuell and Antichrist haue a call; but the effectuall calling is from God, and hath warrant from the word.

Secondly, thy calling is effectuall, if being of God thou doest yeeld vnto it. It is not the bare call, but the yeelding vnto the call, which proueth the calling to be effectuall.

Thirdly, If thy vocation or calling, be an euocation or calling out: If thou findest thy selfe called out of Sodom and Babylon, that is, out of the dominion of for­mer ignorance and wickednesse; this is a blessed signe of effectuall calling.

Fourthly, If thy calling be a calling to, that is, if it do not only call thee out of vice, but also to positiue ver­tue, as to the practise of holinesse and righteousnesse, &c.

Fiftly, If thy calling be a continued calling; If thou finde that the same voice of God, which called thee and changed thee at the first, doth still call vpon thee in eue­ry ordinance, and doth more and more goe on to change thee from one degree of grace to another.

Sixtly and lastly, If thy calling make thee fruitfull in good workes, as it did Zaccheus, Luke 19.8. The calling which procureth leaues but no fruit, is not effectuall, I dare boldly say. By these signes thou maist in some mea­sure discerne whether thy calling be effectuall or no: take some paines in examining of thy selfe in priuate, and be not partiall in thine examination.

Againe, as euery Christian ought to labour to be per­swaded of the truth of his calling, so in like manner he ought to be perswaded of his election. What man is there if he heare by a flying report, that great matters are befallen vnto him, but he will enquire by all meanes whether the report be true or not? Or who is it which doth not desire to haue deedes and euidences lying by him of his earthly possessions? Shall we be thus carefull to make our houses and lands sure, and shall we not be much more carefull to make our election and eternall e­state sure? Yes by all meanes.

And the assurance of election is necessarie in two re­spects. First, in respect of God. Secondly, in respect of our selues. In respect of God, as first, that we may be thankefull to his Maiestie for the great benefit of electi­on; for how can we be thankefull vnlesse we know that [Page 87] we are elected? Secondly, that we may loue God for e­lecting of vs; and how is it possible that we should loue God, vnlesse we know that he first loued vs?

Secondly, this assurance is necessarie in respect of our selues. For first, it is the ground of all sound ioy; the e­speciall ioy of a Christian, is that his name is written in heauen, Luke 10.20. Now this ioy we cannot haue with­out assurance.

And secondly, it is the especiall meanes to sustaine vs in our greatest tryals. What is it which stayeth vs in the billowes of temptation, but the grace of our hope, if it be stedfastly setled?

Now the markes of election are these, whereby we may try our selues in some measure.

As first, if we finde that the word of God hath come in power vnto vs: If it hath wrought powerfully vpon our Consciences, to change and alter vs. By this very argument Paul proueth the Thessalonians to be elected, in 1. Thessal. 1.4.5. Knowing, brethren beloued, your election of God; for our Gospell came vnto you, not in word only, but also in power and in the holy Ghost.

Secondly, If we finde that we haue faith to beleeue Gods word sauingly, it is a marke of election; for none but they which were ordayned to eternall life beleeued, Acts 13.48.

Thirdly, If we finde that we are truely and effectu­ally called: For indeede effectuall calling, is an effect and consequence of election, according to that in Rom. 8.30. Whom he hath predestinated, them he hath cal­led: Now this effect doth necessarily proue the pre­cedent cause.

Fourthly, If we finde the end of election to be ac­complished in vs: For God hath chosen vs in Christ before the foundation of the world, that we should be holy and without blame, before him, in loue, Ephesians 1.4. If we finde these things in vs, happy are we.

Fiftly, if we be endued with those graces spoken of in Coloss. 3.12. Put on therefore (the elect of God, holie and beloued) bowels of mercies, kindnesse, humblenesse of minde, meekenesse, long-suffering, forbearing one an other, and forgiuing one another, &c.

Sixtly, if we finde that we haue grace giuen vnto vs to make choice of God to be our Summum bonum, or chiefe good. We could neuer haue grace to make choice of God, vnlesse he had first made choice of vs. Not to multiply more signes of election: let euerie soule trie himselfe by these, and the Lord giue a blessing to thy endeuours.

Giue diligence. Or, be diligent. Whence obserue, that Doctrine. A great deale of diligence is required for the making of calling and election sure. And the reason is; first, be­cause it is a difficult worke; it is no easie matter to be vn­doubtedly assured of Gods fauour without wauering. This worke hath much opposition; the world saith, it is presumption to go about to be fully perswaded; the di­uell he laboureth by all meanes to weaken our faith; and lastly, the flesh in vs is faithlesse and vnbeleeuing, hardly drawne to beleeue. Thus the worke is hard. Secondly, there is required, to the obtaining of assurance, a great deale of meanes for the working of those graces where­by we must trie our selues; there is required hearing of the word, meditation in the fame, praier, conferring, and the like. And this cannot be done without diligence. [Page 89] Thirdly, there is required much sifting and trying of our graces, whether they be true or no. Those graces from which we must conclude the certaintie of our calling & election, had need be sound; & therefore had need be tri­ed; and this triall cannot be made without some paines.

Obiection. But some possibly will obiect, I finde it no such diffi­cult matter, to beleeue, that we should neede to vse anie such great diligence to make our calling and election sure: I thanke God I neuer doubted in all my life time; yea, it is pity that he should liue that doth not beleeue. Answ. Thus indeed many a wretched man deceiueth himselfe, putting presumption or carnall securitie for faith. But let such remember, He which neuer doubted, certainly neuer beleeued; if thou hadst faith indeed, thou shoul­dest finde it more hard to beleeue.

Obiection. Yea but are not many true Conuerts able to say by experience, that God gaue vnto them full assurance of his fauour, euen from the first day of their conuersion; and that their assurance was wrought without their own industrie and diligence? Answ. I do not denie but that the Lord is able to giue assurance without a mans owne di­ligence; and that he often times also doth giue it with­out our helpe. But no man must tempt the Lord in ex­pecting an extraordinarie worke, considering the Lord affordeth ordinarie meanes. God once gaue Manna vnto the children of Israel: but this doth not proue that others may expect the same in after-times. Yea whoso expecteth bread at these dayes, he must labour for it, and not looke that it should still fall from heauen: euen so, if we desire full assurance of Gods fauour, we must be diligent in seeking of it, and not expect it by extra­ordinarie meanes. Secondly, euen they which finde the [Page 90] greatest assurance, yet (no doubt) they find diuerse as­saults of Satan betweene times, shaking their assurance, and breeding doubts; which doubtings will not be hea­led againe without diligence.

Vse. This point serueth first, iustly to reproue such as vse no diligence this way; yea as thinke it to be curiositie and nicenesse for anie man to giue diligence to make his calling and election sure. And the sinne of such is the greater, because they will vse all diligence to get riches, to obtaine their lusts, to haue their wills, and the like; but they haue no diligence to spare for God, or for their owne saluation. I exhort such to repent of their former negligence this way, and to redeeme the time with dou­ble diligence for hereafter.

Secondly, let euerie man and woman stirre vp them­selues to this diligence, viz. to make their calling and election sure. It is worth all our paines; for, what can be more sweet to the soule, then to be fully perswaded of Gods fauour? Neglect not such a comfort.

Thirdly, considering that full assurance is not attai­ned ordinarily, but by great diligence; therefore let such as haue obtained it more easily, try their assurance, whe­ther it be sound or no. And if they finde it to be sound, let them be more thankefull to God, who hath giuen that freely vnto them, without their owne labour, which he giueth not vnto many others, but with much striuing and industrie.

Wherefore the rather. These words haue respect to that in the latter end of this tenth verse, where it is said: For if ye do these things, yee shall neuer fall. The point to be obserued is this; Doctrine. It is the part and duty of euerie Chri­stian, the rather to be diligent to make his calling and ele­ction [Page 91] sure, because this is a meanes to preuent falling away.

But some man may say, How is full assurance of ele­ction and calling, a meanes to preuent falling away? I answer, Because it is ioyned with many preseruatiue graces, as with faith, and the like.

Secondly, because, such is the sweetnesse of full assu­rance, that whosoeuer hath it, he would not part with it againe for anie pleasure or profit, whereby he is temp­ted to fall away. Thus assurance is a strong preseruatiue against backesliding.

But wherein standeth the force of this Argument, which the holie Ghost vseth to perswade euerie man to make his calling and election sure? For, is it such a great matter to fall away, that we should the rather giue dili­gence to make our calling and election sure, to preuent it? Surely yes, it is a sore matter and grieuous for anie to backeslide, or to play the apostate. If anie man draw backe (saith God) my soule shall haue no pleasure in him, Hebrews 10.38. Yea, it had bene better for them not to haue knowne the way of righteousnesse, then af­ter they haue knowne it, to turne from the holie com­mandement giuen vnto them, 2. Pet. 2.21.

And the reason that backesliding is so fearefull, is ma­nifest: first, because it frustrateth or maketh vaine all former good beginnings; for the righteousnesse of back­sliders shall not once be mentioned, Ezech. 18.24. Se­condly, because it giueth a stronger possession vnto the diuell then euer he had before: he re-enters with seuen diuels worse then himselfe, Mat. 12.45. Thirdly, because it maketh a man or woman more like vnto dogges and swine then Christians; The dog is returned to his vomit, &c. 2. Pet. 2.

Vse. This serueth to shew the reason or cause, why so ma­ny fall off at these daies; it is because they neuer were diligent to make their calling and election sure. If they had laboured for assurance, their assurance would haue preuented their fall. They should haue stood by faith; whereas now they beare the price of their follie.

For if ye do these things. Or, as it is in the originall: Doing these things ye shall neuer fall. Now in that the A­postle doth seeme to intimate, that our standing is con­ditionall, and that it dependeth (in some sort) vpon our owne endeuours: Quest. therefore the question may be this, viz. Whether the childe of God, elected before all worlds, redeemed with the bloud of Christ, and truly and effectually called, may euer totally and finally fall out of his election, redemption and vocation, and so become reprobate and be damned; and whether his stan­ding depend mainly vpon his owne endeuours? Answ. We do not deny but that hypocrites, which seeme to be the children of God, and are not; and seeme to haue sauing grace, but haue not, may finally and totally fall from that which seemeth to haue bene in them in former times: as we see in the examples of Saul, and Iudas, and Demas, and many others. And the reason of their fall is: first, because they beganne in hypocrisie, and that profession which is begunne in hypocrisie, will commonly end in apostacie. Secondly, because they neuer receiued the truth, or embraced profession for it selfe, or in the loue of it, but meerly for carnall ends, as for profit, or a great name, or to please others, and the like. And that pro­fession which is vndertaken for such causes, must needes ceasse, when the causes of it ceasse. Thirdly, because they were neuer any practisers of the word of God. [Page 93] They alwayes built vpon the sandie foundation of an outward profession, making no conscience of sound practise: and therefore, when the raine descended, and the flouds came, and the windes blew and beat vpon them, they fell, &c. Matth. 7.26.27.

Againe, we do not denie but that the verie children of God may fall, in some measure, from some degree of that grace which they haue had in former times. They may fall into great errors of iudgement, as we see in the holie Galatians, which were ready to embrace another gospel; yea which were remoued to another gospel, Ga­lat. 1.6. Secondly, they may fall from their first loue in some degree, Reuelat. 2.4.5. Thirdly, they may fall into grosse sinne, as we see in Dauid and Peter, and many o­ther. Fourthly, they may fall from the sence and feeling of Gods grace; and they may come to thinke them­selues to be reprobates and cast-awaies, to be vtterly de­priued of grace, and the like.

The reasons of which downe-falls in Gods children are diuers: first, want or neglect of powerfull meanes. What was the reason of the fall of the Galatians, but Paules absence? Secondly, idlenesse; for, how came Dauid to fall so grossely, but in that he was found idle? 2. Sam. 11. Thirdly, bad companie. For, how came Pe­ter to denie his Maister, but by being amongst the high priests seruants? Math. 26. Fourthly, naturall infirmi­tie, we being too prone to feare men, and so to be dis­couraged by their threats and persecutions; or to please them, and so to yeeld vnto them in all things; or to fol­low their guise or example. These, and such like, are cau­ses of the fall of Gods children from some degrees of grace.

But that Gods children once elected, redeemed and effectually called, should vtterly and finally fall, we con­stantly denie it; and that for these reasons: first, because God hath expresly promised, that he will make with his seruants an euerlasting Couenant; and that he will not turne from them to do them good, but that he will put his feare in their hearts, that they may not depart from him, Ieremy 32.40. Now Gods promises are infallible. Secondly, because our marriage with Christ is an euer­lasting marriage: I will betroth thee vnto me for euer, Hosea 2.19. Now that which is for euer, shall neuer haue end. Thirdly, because the Father is stronger then all, and none can plucke vs out of his hand, Iohn 10.28. Fourthly, because God will neuer cast away anie whom he knew before, Rom. 11.12.

If any shall obiect that in Exodus 32, 33; If anie shall sinne against me, or whosoeuer sinneth against me, him will I blot out of my booke: I answer, The Lord spea­keth there figuratiuely, and to our capacities; and his meaning is, that he wil manifest rebels not to be written in his booke: that whereas they seemed to be the elect people of God, by outward prerogatiues and externall profession, now the Lord will demonstrate them to be of the Synagogue of Satan. This must needes be the meaning of the holie Ghost in that place. For where he speaketh particularly concerning Gods decrees, he shewes, that they are immutable, that they are like the mighty mountains which stand fast for euer, Psal. 33.11. Pro. 19.21. The counsell of the Lord shall stand.

For the second part of the question, to wit, Whether a childe of God stand mainly by his owne endeuours or not? because it is said; If yee do these things, yee shall [Page 95] neuer fall: I answer, He that made vs without vs, will not saue vs without vs. We must worke out our saluati­on, Philip. 2.12. so that our endeuours are required in this businesse. Howbeit it is not in him that willeth, nor in him that runneth, but in God that sheweth mercie, Rom. 9.16. We must worke, but we stand not mainly by our owne worke, but we are kept by the power of God, as Peter speaketh in his first Epistle the first chapter. Pra­ctise indeede is an excellent meanes to preuent the fall, as we shall shew when we come to the Doctrine; but it is not the maine. We haue an higher cause of standing then our owne endeuours, to wit, the diuine power; or else we should quickely fall, for anie thing we are able to do by our best industrie.

If ye doe these things ye shall neuer fall. The doctrine hence to be obserued, is, that Doctrine. Practise of Gods word, and adding grace vnto grace, is an especiall meanes to preuent backe-sliding. And that practise is an especiall meanes to preuent back-sliding, it is manifest out of Mat. 7.24: Whosoeuer heareth these sayings of mine, and doth them, I will liken him to a wise man, which built his house vpon a rock; and the raynes descended, and the flouds came, and the windes blew, and beate vpon that house, and it fell not, for it was founded vpon a Rock.

Secondly, that adding grace vnto grace, is likewise a meanes to preuent back-sliding, it is euident: for these words in the Text, If ye doe these things ye shall neuer fall, haue relation to that which goeth before in the fift, sixt, and seuenth verses of this Chapter; where we are exhor­ted to adde grace vnto grace: which if we doe, we haue bore a promise, we shall neuer fall. Grace is of a preser­uatiue [Page 96] power, yea it is the armour of a Christian: Faith is a shield, Righteousnesse is a brestplate, Hope is an helmet, Truth is a warlike girdle, Courage is warlike bootes or leg-harnesse: as they are compared, Ephes. 6. Now therefore to adde grace vnto grace must needs be a meanes to preuent back-sliding.

Vse. This serues to discry vnto vs, the reason that so many carnall Gospellers fall off or goe back from their former true profession; it is because howsoeuer they can talke of religion, and discourse of godlinesse, yet they doe not practise it; if they did turne their talke into practise, they should stand more firmly then they doe.

2. This shews the very cause why many of Gods chil­dren do fall from the first forwardnesse; it is partly want of practise, and partly want of adding grace vnto grace.

Many of the children of God, for want of practise and adding grace vnto grace, doe fall into those sinnes, which others of Gods seruants neuer fall into, being more pra­cticall; and more carefull to adde grace vnto grace. Therefore as any of vs desire to preuent apostasie in our selues, let vs be admonished to practise and increase in grace, at the least let vs vse our best endeuors thereunto. If we doe these things, it rests vpon Gods fidelitie that we shall neuer f [...]ll.

An entrance into the euerlasting kingdome. Now we are come to the fourth and last argument, whereby the former exhortation concerning adding grace vnto grace, is pressed and vrged. Wherein first we are to ob­serue, that Doctrine. Christ hath a kingdome: For here, as you see, is made mention of it, and for the same cause is he ter­med a king, Zech. 9.9: Behold thy king commeth vnto thee; and in many other places. Now the kingdome of [Page 97] Christ is twofold, viz. the kingdome of grace, and the kingdome of glory. Concerning the kingdome of grace we reade, Col. 1.13. where it is said That God hath deli­uered vs out of the power of darkenesse, and translated vs into the kingdome of his deere Sonne, that is, into the kingdome of grace. And this kingdome of grace is exercised in the hearts of men, in righteousnesse, and peace and ioy in the holy Ghost, Rom. 14.17. the lawes thereof being the word of God, which is the word of the kingdome; the subiects, all the elect which are effectual­ly called and regenerate, Psal. 2.6.

Secondly, as Christ hath a kingdome of grace, so he hath a kingdome of glory; according to that of the pe­nitent theefe, Luke 23.40. Lord remember me when thou commest into thy kingdome, that is, into thy king­dome of glory. And this kingdome is not exercised as the former, by the word and discipline; but immediatly, as seemeth to be intimated, Reu. 7.17. where it is said that the Lambe doth leade vnto the liuing fountaines of waters. Where, by waters (I take it) is meant waters of comfort: and by leading, an immediate worke of Christ. Now the subiects of this kingdome of glory are, not only the Saints, according to that in Reu. 14.1. I saw a Lambe standing vpon mount Sion; but also the very Angels; for so much the Apostle Peter doth plain­ly imply in his first epistle, 3.22. Who is gone (mea­ning Christ) and is on the right hand of God; An­gells and authorities and powers being made subiect vn­to him.

Vse. Which bewrayeth the blindnesse of the Iewes de­spising Christ for his meanenesse, not knowing indeede his greatnesse: they take notice of his crosse, but not of his Crowne.

Secondly, let it teach vs to submit our selues to Christ as to our king; Let vs obey him in the kingdome of grace, that at the last we may liue with him in the king­dome of glory.

Into the euerlasting kingdome. The next point hence to be obserued is, that Doctrine. The kingdome of Christ is not a temporary, but an euerlasting kingdome. It is not for a certaine time, but for euer. It is not for a moment, but for eternity. He shall reigne ouer the house of Iacob for euer, and of his kingdome there shall be no end, Luke 1.33. The Lord is the true God, he is the liuing God, and the euerlasting king, Ier. 10.10. Thy throne ô God, is for euer and euer, Psal. 45.6. And euery creature which is in heauen and on the earth, and such as are in the sea, and all that are in them, heard I saying; Blessing, honour and glory, and power, be vnto him that sitteth vpon the Throne, and vnto the Lamb for euer and euer, Reu. 5.13. The which places do sufficiently proue the eternity of Christs kingdome, or that his kingdome is an euerlasting kingdome; Daniel the seuenth Chapter, the thirteenth and fourteenth verses.

Reason. And indeede we must not thinke that Christ shall lose any of his dignity or greatnesse at any time, consi­dering he is ouer all, God, blessed for euer, Rom. 9.5. He neuer ceaseth to deserue a kingdome, because his good­nesse is euerlasting; and neuer groweth vnsufficient to manage a kingdome, because for euer he is very God. Therefore it were very iniurious for vs to thinke that his kingdome were not euerlasting.

Obiection. But yet some may (possibly) obiect, that in 1. Cor. 15.25. where it is said of Christ, that he must reigne till he hath put all his enemies vnder his feete: and in verse 28. [Page 99] When all things shall be subdued vnto him, then shall the Sonne also himselfe, bee subiect vnto him that put all things vnder him. Therefore it might seeme that Christs kingdome shall only continue till the day of iudgement, and that it shall then be aboli­shed.

Answ. I take it, that the blessed Apostle meaneth the man­ner of Christs kingdome in that place, to wit, that Christ after the day of iudgement shall not rule his Church by the preaching of the word and the like: But as for the matter of the kingdome, that it shall continue for euer, and that Christ as God shall reigne with the Father, and the holy Ghost for euer. Other answeres might be ren­dred, but in my poore vnderstanding I hold this to be sufficient for the clearing of the Apostles meaning: if a­ny man thinke otherwise, let him enioy his owne opini­on, I will not contend with him.

Vse. Let the consideration then of Christs euerlasting kingdome, first, be a meanes to teach Christians to ad­mire the excellency of Christ. He reigneth; and (for the matter) he shall reigne for euer. Let vs haue no con­ceite of any future abasement os Christ. Let vs not thinke that he shall at any time be dethroned or thrust from his dignity. His kingdome is an euerlasting king­dome.

Secondly, let it be matter of comfort to Gods chil­dren. Christ our eldest brother shall reigne for euer; therefore as brethren reioyce, that it should alwaies goe well with their brother, euen so ought we to reioyce that it shall alwaies goe well with Christ. We doe but in this loue Christ, because he loued vs first; he reioyceth in our prosperity; therefore why should not we reioyce in [Page 100] his glory and the eternity of it? Yea, it may be matter of comfort vnto Gods children; being coheires with Christ they shall be partakers of an euerlasting kingdome, Dan. 7.27.

An entrance. Whence obserue we, that Doctrine. Christ his king­dome hath an entrance. Yea his kingdome of grace hath an entrance, as well as the kingdome of glorie; as euery house hath a doore whereby the family do enter: and as euerie Citie hath gates whereby the citizens and others haue their ingresse and egresse: So it is with the king­dome of Christ, it hath its ingresse or entrance. And this ingresse or entrance into Christs kingdome, it is like the entrance into a Citie by gates. For so it is compared, Reu. 21.13. where the holie Citie is said to haue twelue gates, three on the northside, three on the south, three on the west, and three on the east. Whereby we are to vnderstand especially the estate of the Church here be­low, being indeede the kingdome of Christ, into the which there be many gates or in lets.

Now the entrance into this kingdome, is no easie en­trance; for indeede the gate is straite, as Christ himself saith of it, in Luke 13.24. and it is said to be straite; First, because there is so much opposition to keepe vs from entring in; the world, the flesh, and the Diuell, will not haue vs to enter into this City, if all their power can keepe vs back. Secondly, it is said to be straite, because it leadeth to an holy strictnesse. After we are entred into this holy City or kingdome, we must not thinke to liue loosely as in former times, but we must come to a more strict course of life.

Thirdly, it is said to be straite, in respect that it will not giue entrance to any that hath a purpose in his heart [Page 101] to continue in his dearling and bosome sinnes. Vnlesse the proud person will stoope, he shall not enter here. Vnlesse the vain-glorious person abate of his swelling, this gate is too straite for him. Vnlesse the couetous per­son be content to lay downe his burthen of ill got goods and monies, this doore will not receiue him. Vnlesse the luxurious person cease to embrace his harlot, the gate of Christ his kingdome is too narrow to receiue both him and his harlot at once, being both impenitent and gracelesse persons.

Vse. Thus we see there is an entrance into Christ his king­dome, and what kinde of entrance it is. Let it teach vs to be thankefull to God, who hath giuen vnto man an en­trance vnto grace and glory. The Lord hath not dealt so with the Angels that fell, but hath vtterly cast them out of his kingdome of grace and glory, and left them no entrance at all, nor hope or possibilitie of en­trance.

Secondly, let it teach vs not to be discouraged, though we finde the entrance into grace to be straite; if we be content to endure the straitenesse of the entrance, Christ will make our progresse in grace to be the more easie, Math. 11.30.

Thirdly, let it teach vs to be content to lay aside all impediments which might hinder our entrance. Let vs cast off euery thing that presseth downe; and let vs ear­nestly striue to enter into this straite gate: and the ra­ther let vs so doe, because without this City there is no saluation. For without shall be dogges, &c. Reuelation 22.

Shall be ministred. That is, shall be yeelded by God himselfe: Whence we are to note, that men and women [Page 102] doe not enter this gate of grace by their owne power, but by Gods power. They doe not minister an entrance vnto themselues, but it is ministred vnto them by God him­selfe. Who was it that opened the doore of Faith to the Gentiles, but God himselfe? Acts 14.27. Who was it that opened a wide doore vnto Paules ministery to be­come effectuall and to doe good, but God? 1. Cor. 16.4. Who was it that opened the heart of Lydia, but the same God? Act. 16.14.

Reason. And indeede our hearts are shut vp, or fast locked na­turally. We are shut vp vnto Faith, as the Apostle spea­keth, Gal. 3.23. Now as a lock cannot open it selfe, no more can our hearts without the key of Gods Spirit.

Obiection. But here some (possibly) may obiect: If it be not in our power to enter in at the straite gate, then why doth the Lord bid vs to striue to enter in? Shall we thinke that the Lord would haue vs to striue in vaine?

Answ. Though our entrance is not mainly procured by our striuing; yet our striuing, through the mercy of God, shall not be in vaine. For God may giue a blessing vn­to it, yea such a blessing, as that it may become a meanes of our entrance, though not the efficient cause thereof.

Vse. Now is it so, that it is God that ministreth entrance into the kingdome of grace, then this must teach all that haue found entrance, to be thankefull to God, who hath shewed this mercy on them. If God had not opened the doore, heere had beene no entrance at all for them.

Secondly, let this teach vs, that if we would finde more and more an entrance to be supplied vnto vs, wher­by [Page 103] we may enter farther and farther into this blessed kingdome of grace; then we must pray vnto God that he would giue vs this supply. It is he which openeth the gate at the first; and it is he that doth open it wider and wider by degrees: as the greeke word also in this Text translated, Ministred, doth signifie, Shall be supplied by degrees.

Thirdly, let vs, whilest God doth hold open this gate of mercy, striue to enter in; lest wilfully refusing to en­ter when we might, we prouoke the Lord to shut vp the gate, and neuer to be entreated to open againe vnto vs. Take heede of this.

Abundantly. Or as the word signifieth in the greeke, richly: whence we may note, that Doctrine. There be degrees in this matter of entrance into the kingdome of grace. Some are entred farther then others be; some finde a rich entrance and abundant, others [...]ot altogether so. Thus the Prophets and Apostles were further entred into the trea­sures of knowledge, then any ordinary Christian there was. Thus Moses was brought into more familiaritie with God then many of his brethren, in that the Lord talked with him, as a man with his friend. Thus Paul was led into more rauishing ioy, then many others, be­ing rapt vp into the third heauen.

And thus at these dayes, many haue made a greater progresse in Religion then others haue.

And what is the reason of this difference? Surely the first and principall cause thereof is this, viz. the mercy of God and his wisedome: To one in his wisedome and mercy he giueth the degree of grace which he will not giue to another.

The second cause of the difference is, because many [Page 104] are too remisse and negligent in the seeking of grace they will not take the paines that others doe in the ac­quiring of grace, and therefore it is no marueile if like vnto trewants they come short in their learning.

Vse. Let this teach vs to labour to get more rich entrance; let vs not content our selues that we haue an entrance, but let vs endeuour to grow rich in grace. Let vs striue to goe further and further in Christ his kingdome: We may goe farre in this kingdome, euen in this life, if we be carefull to vse the meanes as we ought.

For so. That is, by adding grace vnto grace, you shall more and more finde entrance into Christ his kingdom: for this verse hath relation to that which went before in the fift, sixth and seauenth verses, in this same Chap­ter.

Hence we are to note, that Doctrine. By the eight forenamed gra­ces, an entrance is made into the kingdome of Christ, and by the growth in those graces, an abundant entrance is more and more supplied. Thus by knowledge we are entred in­to the light of Christ his kingdome, and by increase in knowledge, we are led into greater light. Thus by Faith we are brought to the presence and fellowship of Christ, and as our Faith groweth, we increase in that fellowship. Thus by godlinesse, we are brought to the subiection and obedience which is in Christ his kingdome; and the more we abound in godlinesse, the further we make entrance into the kingdome. Thus by loue, and tempe­rance, and patience, we are entred into the temper of Christs kingdome, and the sweete affections that are exercised therein; and the more that we increase in these blessed graces, the further we enter into the king­dome.

Lastly, by Charitie, that is, by workes of mercy, we are brought into the practise of the kingdome; and the more that we grow in these workes, the further we enter into the kingdome: the like may be said of vertue.

Vse. Wouldest thou then enter and go farre in the King­dome of Christ; then labour to go farre in the eight forenamed graces, content not thy selfe till thou hast these graces in thee: and when thou hast them, labour to growe in them. And thus an entrance shall be mini­stred abundantly into the euerlasting kingdome of our Lord and Sauiour Iesus Christ. Which if thou findest, happy, and thrice happy art thou.

Wherefore. Now we come to the third generall part of the Chapter, wherein the Apostle declareth the rea­sons which moued him to write; from the beginning of this twelfth verse, vnto the end of the fifteenth: and se­condly, the reasons which should moue the Church to heare him, and to hearken vnto him; from the begin­ning of the sixteenth verse vnto the end of the Chapter. The reasons which moue him to write, are, first, that he might excuse himselfe from negligence; which is a foule fault in a Minister, verse 12. Secondly, from the fitnesse of the practise, verse 13. Thirdly, from the consideration of the shortnesse of his owne life, verse 14. Fourthly, from the consideration of the vtility of his writings in af­ter times, verse 15.

Wherefore. In this twelfth verse, two points: first, the pleading of a cause: secondly, the remouing of an obie­ction.

Wherefore I will not be negligent; or, as the word in the originall is, I will not be carelesse.

The first point hence to be obserued, is, that Doctrine. It is a [Page 106] great fault in a Minister to be carelesse and negligent. Else the Apostle would not thus excuse himselfe from that imputation. And for the further euidencing of the truth of this point, I referre the Reader to the 34. of Ezechiel, 2.3.4.5.6. where it is said; Woe vnto the Shepheards of Israel that feede themselues: should not the Shep­heards feede the flockes? Ye feed vpon the fat, and ye clothe you with the wooll. Ye kill them that are fed, but ye feed not the flocke. The diseased haue ye not streng­thened; neither haue ye healed that which was sicke; neither haue ye bound vp that which was broken; nei­ther haue ye brought againe that which was driuen a­way; neither haue yee sought out that which was lost. And againe in the sixt verse: My sheep wandered tho­rough all the mountaines, and vpon euerie high hill: yea, my flock was scattered vpon all the face of the earth, and none did search or seek after them. In all which the holy Ghost doth seuerely taxe carelesse negligent ministers. The like we reade, Esay 56.10. where the Lord taxeth the dumbe dogges for their sleeping, and delighting in sleep, that is, for their remisnesse and negligence in their calling.

Reason. And certainly, it must needes be a great sinne in a Minister, to be carelesse and negligent, because his im­ployment concerneth the very soules of men. It is a sin in a shepheard, not to looke carefully to his sheepe, be­cause the life of the creature is in his hand: but it is a greater sinne for a Minister not to looke carefully to his flocke, because the soules of his people are in his hand.

Vse. Which may serue, iustly to reprooue all carelesse and negligent Ministers, which looke narrowly to the fleece, but starue the flocke. So they may haue the pay, they [Page 107] care not what becomes of the soules; let them sinke or swimme, so that they may haue their skinnes, all is well. These are worse then the King of Sodome, Genesis 14.21. For he said vnto Abraham, Giue me the soules, and take thou the goods to thy selfe: but these say to the diuell, Giue me the goods, & take thou the soules to thy selfe.

Secondly, it may serue also iustly to reproue many which thinke the worse of their Ministers euen for their carefulnesse & diligence. How many Ministers be there at these daies, that fare the worse for their painfulnes? if they would be more negligent, they should be better e­steemed. Oh vaine people! consider if a Minister be di­ligent and industrious in his place, he doth no more then God doth require of him as a duty. Shall God re­quire it as a duty, and shall man dare to say, It is more then needs?

Thirdly, let people animate and encourage their Mi­nister to this carefulnesse: let them be carefull to heare, as he must be carefull to preach; yea, let them minister vnto him in all good things. An excellent worke ought to haue an excellent reward. People must not be like vnto Pharaoes taskers, which exact a great number of brickes, but thinke much to allow straw; but they must remember that the labourer is worthy of his hire, as our blessed Sauiour speaketh.

Wherefore. This hath relation to that which goeth before in the former verse. And it is as though the A­postle had said: Forasmuch as by grace an entrance is made into the euerlasting Kingdome of Christ, and this grace is wrought ordinarily by the meanes of the word, wherefore I will not be negligent, &c.

Whence we are to note, that Doctrine. It ought to be an espe­ciall [Page 108] motiue vnto a Minister, to be carefull and diligent in his calling, because he may be a meanes, by his diligence, to bring soules into Christs kingdome.

It is the very argument which Paul vseth to excite Ti­mothie to be diligent to preach the word, in season and out of season; because in so doing he shall both saue him selfe, and them that heare him, 1. Tim. 4.16.

And if any shall demand, What good a Minister shall reape, if he be vsed by the Spirit of God, as an instru­ment, in adding soules to Christs Kingdome: I answer in the words of the holy Ghost, Dan. 12.3. They that turne many to righteousnesse shall shine as the starres, for euer and euer.

Vse. Therefore the motiue should be very forcible with vs Ministers, to make vs diligent in preaching and wri­ting, because hereby many soules may be entred into the euerlasting kingdome of our Lord and Sauiour Ie­sus Christ. It is a good seruice by naturall generation to increase the world; but it is a farre better seruice to be a meanes to increase the kingdome of Christ.

To put you in remembrance of these things. Whence obserue we, Doctrine. That it is the office of the Minister, to put peo­ple in remembrance of those things which pertaine to the kingdome of God. For this cause Gods Ministers are ter­med Gods remembrancers; for so I take it, the Hebrue word is best rendred, Esay 62.6.

And so the Apostle doth directly enioyne Titus in the third of that epistle, the first verse, that he should put the Church of the Cretians in minde; or, as it is in the Greeke text, that he should remember them to be sub­iect to Principalities and Powers; intimating thereby, that it is the Ministers duty, to be a remembrancer.

Vse. Which plainely sheweth what a short memory we haue in the best things, in that we need a remembran­cers helpe. We can easily remember wrongs done vnto vs; or, we can remember with facilitie what belongs to our worldly gaine. Commonly we neede no remem­brancer in these matters. But if it come to matters con­cerning Gods kingdome, herein we are dull, and can­not remember any thing, vnlesse we be oftentimes put in minde of the same. For this we ought to be humbled.

Though ye know them. Obserue we here from the ex­ample of the dispersed Church of God, vnto whom Pe­ter writeth, that Doctrine. It is the part and duty of euery true Chri­stian to be well acquainted with the Scriptures or word of God. Hence it is that Christ saith, Search the Scriptures, Iohn 5.39. Hence it is also that Paul saith, Let the word of Christ dwell in you richly, Colos. 3.16. Thus it was the commendation of Timothy, that he knew the Scriptures of a childe, 2. Timothy 3.15: And of Apollos, that he was mighty in the Scriptures, Acts 18 24.

Reason. And indeed, ignorance of the Scriptures is carefully to be auoided: first, because it is the meanes of falling into many grosse and dangerous errours; according to that in Math. 22.29. You do erre not knowing the Scrip­tures. Secondly, because, to be ignorant now in these dayes of knowledge, it is the marke of a reprobate or cast-away; according to that in 2. Cor. 4.3. If our Gospel be now hid, it is hid to them which are lost.

Vse. Which doctrine serueth iustly to condemne the pra­ctise of the Pope, which debarreth the people from the reading of the Scriptures. God would haue people to know the Scriptures: and the Pope would haue the people ignorant of the Scriptures. O man of sinne! how [Page 110] great is thy presumption, which darest forbid that which God hath commanded?

Secondly, it may iustly condemne the ignorance of these times wherein we liue; for howbeit we haue plen­ty of preaching, yet how many thousands be there which liue ignorant, not knowing the Scriptures?

Thirdly, let it serue to stirre vp euery one of vs to be more studious in the word of God: Let vs abandon all vaine and wicked bookes out of our houses, and let vs get euery one a Bible, and let vs reade therein day and night.

And be established. Whence obserue, that Doctrine. It is not sufficient to know the truth, but we ought to be established in it. Hereupon it is said, Coloss. 2.6. As ye haue therefore receiued Christ Iesus the Lord, so walke in him, rooted and built vp, and established in the faith, &c.

To this purpose also serueth that in Ephesians 4.14. That we hence forth be no more children, tossed to and fro, and carried about with euety winde of doctrine by the sleight of men, and cunning craftinesse wherby they lie in wait to deceiue.

A Christian must not halt betweene two opinions, as Israel did, 1. Kin. 18.21. neither must he be luke warme as the Laodiceans, Reuel. 3.16. but he must be stedfast, vnmoueable, &c. 1. Cor. 15.58.

Vse. Which may serue iustly to reprooue many in our daies, who howsoeuer they yeelde a kinde of generall consent to the truth, yet they are not setled nor establi­shed in it: insomuch, that if they shall be set vpon by a­ny cunning deceiuer, they are quickely carried away. How many be there at these daies, that are as indifferent for Popery as for the trueth? O my brethren, what a [Page 111] shame is this, that after so much meanes ye should still remaine vnestablished?

Secondly, let this serue to excite euery one of vs to be more throughly setled in the truth; and that we may be so, let vs take these directions:

1. Let vs labour to be able to yeeld a reason of our faith, and to know the grounds of that which we hold. What is the reason that many go away? Euen because they know not the grounds of that truth which they hold.

2. Let vs follow the truth in loue; a man is not easi­ly remoued from that which he loues: and so if we could loue the truth, and be inflamed with it, certainely we should not be easily turned from it.

3. We must obserue those which are giuen to sects and schismes, which seeke to vnsettle men in their faith, and we must auoide them. Let vs neuer thinke to be set­led in Religion, so long as we giue entertainment to schismaticall persons.

4. We must pray vnto God to settle and establish vs. It is his worke to make a stable soule; according to that in 1. Pet. 5.10. But the God of all grace, who hath called vs into his eternall glorie by Christ Iesus after that yee haue suffered a while, make you perfect, stablish, streng­then, settle you.

In the present truth. Marke here; the Apostle doth not say, In the present truths, as speaking of many; but, In the present truth, as speaking of one.

Whence we may gather, that Doctrine. There is but one truth, howsoeuer there may be many opinions concerning that truth. Hence it is that the Apostle Paul saith, Ephes. 4.5. There is one faith; which is meant, as well of the Do­ctrine [Page 112] or ground of faith, as of the habit or worke of it: and the reason of this point is, because there is but one God who is the author of it.

Vse. Which may teach vs to bewaile the multiplicitie of opinions in the world; some sauouring of Poperie, some of Anabaptisme, some of Arminianisme, some of Brow­nisme, some of Mahometisme, some of Iewisme, some of Paganisme, some of Atheisme, and the like; and yet there is but one truth. But let none be discoraged for all this; let vs remember what Christ told vs before-hand: It cannot be auoided but that offences will come, &c.

In the present truth. Or, as it is in the originall, in the truth that now is. Whence obserue this doctrine, viz. That as there is but one truth, so Doctrine. That is that one truth which was preached and professed by the holy Apostles in the Primitiue Church. Hence it is that it is said in Galat. 18. Though we, or an Angel from heauen preach any other gospel vnto you, then that which we haue preached vn­to you, let him be accursed.

Reason. The Primitiue truth was preached by immediate re­uelation: and it was confirmed by miracles, which ne­uer any truth was since. Therefore that truth is the on­ly truth.

Vse. Which serueth to discouer the vnsoundnesse of Po­perie; for the inuentions of Poperie were no part of that truth which was established in the Primitiue Church, but rather contrary to that ancient truth. The Papists complaine of our nouilisme, or new-fanglenesse in Re­ligion; but we may a great deale more iustly complaine of their new-fanglenesse in Religion; for we hold to the ancient truth, taught and professed in the Apostles times: whereas they are remoued to another gospell, [Page 113] and haue coyned new articles of Faith, which were not part of the ancient grounded truth taught by the Apo­stles.

Though ye know. Whence we may note that Doctrine. it is law­full for a Minister to teach or to write as well those things which are vulgar, and well knowne, as those things which are rare, or lesse knowne. Thus we reade in 1. Iohn 2.21. I write these things, not because ye know not the truth, but because ye know it. And Phil. 3.1. It grieueth me not to write the same things vnto you, but for you it is safe.

Reason. We are not so sharpe witted in heauenly things, but we haue neede of much inculcation to cause vs to vnderstand; neither are we so forward to practise, but we neede to be excited thereunto againe and a­gaine.

Vse. Which serueth iustly to taxe all such Ministers as think that they neuer preach or write well, vnlesse they inuent and broach some new-fangle conceit of their owne idle inuention: as though knowne truth were growne too stale for their mouthes to vtter. But let such know, that better schollers then themselues, I meane the holy Apo­stles, did not scorne to preach and to write and to incul­cate knowne truth.

Secondly, it serueth to reproue multitudes of people, which, hauing itching eares, loathe the knowne truth, and Athenian-like, desire after nouelties. But let such know, that they had more neede to haue that which they know to be beate vpon their consciences, that they may beleeue and practise it, then to lust after no­uelties.

Thirdly, this may serue to iustifie the practise of such [Page 114] faithfull Ministers which inculcate and beate vpon knowne truth, choosing rather to profit then to please. But to leaue this verse and to come to the next, which is the second argument, and is taken from the equity of the practise.

A meete thing, or as it is in the Greeke, A iust thing. Whence obserue we this doctrine, viz. that Doctrine. The preach­ing of Gods word is not an vniust, but a iust practise. And that first, in respect of God. Secondly, in respect of the Church of God. Thirdly, in respect of the word it selfe. In respect of God: First, because God requires it as a duty of Ministers to preach the word, Acts 10.42. And he commanded vs to preach vnto the people, and to te­stifie, &c. Now whatsoeuer God requireth as a dutie, must needes be iust. Secondly, the preaching of Gods word, maketh for Gods glory, and therefore is termed the Gospell of the glory of the blessed God; for so the words are in the originall, in 1. Tim. 1.11. Now whatso­euer tendeth to Gods glory immediately, must needes be iust and meete. If any shall demand how the preach­ing of the word doth tend to Gods glory; I answere: first, because it maketh his excellency knowne. Second­ly, because it sets forth his prayse. Thirdly, because it subiecteth the world vnto him: in all which God is great­ly glorified.

Secondly, to preach Gods word, is a iust thing in re­spect of the Church, for it is the meanes of her conuersi­on. Nineuie repented at the preaching of Ionas, Math. 12.41. Secondly, it is a meanes of her daily repast or nourishment: The lips of the righteous feede many, Pro. 10.21.

Thirdly, it is the meanes of her saluation: for it plea­seth [Page 115] God by the foolishnesse of preaching, to saue them which beleeue, 1. Cor. 1.21. Now how iust and meete a thing is it, that the Church of God should enioy that meanes which is of such excellent vse vnto her, iudge ye.

Thirdly, the preaching of the word, is a iust practise in respect of it selfe. For why? Euery word of God is pure, Pro. 30.5. It is as siluer tried in a furnace of earth, purified seauen times, Psal. 12.6. It is good, Heb. 6.5. It is holy and iust and good, Rom. 7.12. It is spirituall, Rom. 7.14. And it endureth for euer, 1. Pe. 1.25. Now it is a most iust thing that that which is pure, and spirituall, and holy, and iust, and good, & endureth for euer, should be publi­shed and made knowne to the world.

Obiection. If any shall obiect against the equitie of the practise of the word, because it comes not to set peace, but a sword where it comes with power, Mat. 10.34.

Answ. I answere, The fault is not in the word, if contentions arise vpon the preaching of it; but it is in the hearers, which haue not grace to make any better vse of it, accor­ding to that in the first of the Kings 18.18. I haue not troubled Israel, but thou and thy fathers house, &c.

Vse. The vse of this point may be this; first, that Ministers are not therefore to be censured for their true preaching of Gods word, or to be vniustly condemned for their paines in their ministery, as though they had done, or committed some great offence; for if any faithfull Mini­ster preach the word, what doth he but that which is iust and meete?

Secondly, this sheweth how vniustly zealous Christi­ans are reproached for their hearing of Gods word; for their reading, conferring, meditating and the like. For [Page 116] what doe they in this but that which is iust and meete to be done?

Thirdly, It sheweth how vniustly idle ministers deale with the Church of God, in depriuing it of Gods word, through their wretched idlenesse. These are like vnto bad stewards, which keepe back the appointed food from their fellow seruants, and so starue the family. But let such remember that in Mat. 24.51. That God will cut them asunder, and giue them their portions with hypo­crites.

Fourthly, it condemneth the practise of the Papists and their adhaerents, which labour by all meanes to sup­presse the powerfull preaching of Gods word, and in stead thereof bring in their Masses and their owne tradi­tions. These deale vniustly with the word of God, and with Gods Church: these are they and such like, which with-hold the truth in vnrighteousnesse, Rom. 1.18. And therfore woe will be vnto them vnlesse they repent.

Fiftly, this may comfort Gods Ministers and Gods people: although they may be iudged hardly of in the world, the one for preaching the word, and the other for hearing and practising of it; yet let them reioyce in this, namely because they doe nothing in this practise but which is iust and meete in the sight of God. And if God approue, what need we feare if all the world besides condemne our practise?

I thinke it iust. Whence note that Doctrine. the publishing of Gods word is a iust thing, not only in the sight of God, but al­so in the sight of good men. Peter himselfe esteemeth it a iust thing; and Wisedome is iustified of her children, Luke 7.35. The feete of them which bring glad tidings, are beautifull in the eyes of the godly, Rom. 10.15. though [Page 117] they be odious to the vngodly, though the Athenian phi­losophers accounted Paul but a trifler or a babler, Acts 17.18. yet he was honoured by others.

Reason. Gods people are enlightned to see how faithfull prea­ching brings glory to God, and how it brings good to the Church, and how iust a thing it is in it selfe. They can looke further into these mysteries then vnregenerate persons can; and therefore they haue a better faculty to approue the things that are excellent, Phil. 1.10, then o­thers haue.

Obiection. But here it may be obiected, Do not many professors disapproue and speake euill of many a faithful ministery, as well as the profaner sort? And were not the Apo­stles persecuted by certaine deuout and honest women? Acts 13.50. Therefore it may seeme that the faithfull preaching of Gods word, is not so much as approued by the very Church it selfe.

Answ. I answere. I doubt not, but that many of Gods peo­ple for a time may neglect and lightly esteeme a power­full ministery, being carried away with praeiudicate opi­nion which they haue of the person of the Minister; but certainly God will reueale this vnto them in time, and then they will repent their preiudice.

Secondly, there be tares in the corne-field of Gods Church, as well as good corne. Therein be hypocriticall professors, as well as sincere worshippers: and it is the broode of hypocrites especially which persecute Gods Ministers, hauing itching eares, and will not endure wholsome doctrine; it is not the best sort of profes­sors.

This puts a manifest difference betwixt the chil­dren of God and others. Gods children approue a [Page 118] powerfull Ministery, others for the most part doe not so.

Vse. Secondly, let it serue to stirre vp all that thinke them­selues to be Gods children, to approue themselues so by their approuing things excellent, and by their standing for the same.

Vse. Thirdly, let it be matter of comfort to Gods ministers and people. Suppose that thy godly waies and courses be distasted by multitudes of men of corrupt mindes; yet this may be thy comfort, they are well approued of by them that are godly, and by such as are truely iudici­ous.

I thinke. Obserue here, the Apostle doth not dissem­ble his iudgement or thoughts, but makes it knowne what he thinkes concerning religious practises, as con­cerning the preaching and writing of Gods word, and the like. I thinke it a iust thing. Whence we may learne this instruction, viz. that Doctrine. It is the part and dutie of a true Christian, not to dissemble his religion, but he ought to make manifest by his profession, words, and practises, what he is.

For this we haue many examples in Scripture. As first, the example of the religious Iewes which built the Temple at Hierusalem; who when their enemies came vnto them and asked their names, they made answere resolutely, That they were the seruants of the God of heauen and earth, Ezra. 5.11. Secondly, the example of the three children, who when Nebucadnezar the king spake roughly, and threatningly vnto them, replied in these words: We are not carefull ô king, to answer thee in this matter, &c. Dan. 3.16. Thirdly, the example of Timothy, who made a good profession before many wit­nesses, [Page 119] 1 Tim. 6.12. but especially of Christ himselfe, who witnessed a good confession before Pontius Pilate, 1. Tim. 6.13.

Vse. This may serue to condemne the practise of many time seruers, which carry their religion so closely, that no man can tell what to make of them, whether they be A­theists, or Papists, or Anabaptists. But let such remember, that as they haue beene ashamed of Christ & of his Gos­pell before men; so will Christ be ashamed of them at the last day, Luke 9.26.

In this tabernacle, that is, in this body. Whence we are to obserue, that Doctrine. A Christian is in this world as in a Ta­bernacle or Tent. Or thus, The body of a Christian is like a Tent or Tabernacle. For the proofe I referre you to that in, 2. Cor. 5.1. We know that if this earthly house of this Tabernacle were dissolued, &c. Of this Taber­nacle, that is, of this body. And in the fourth verse of the same Chapter, For we that are in this Tabernacle doe groane, &c. that is, we that are in this body.

Reason. And the body is fitly compared to a Tent or Taberna­cle: First, because as a Tent or Tabernacle, is not made of any strong matter, hauing a few poles for the timber, and thinne cloathes for the walles. Euen so the bodies of Christians are weake and frayle; their strength is not the strength of stones, or their flesh of brasse, Iob. 6.12.

Secondly, as tents were for the vse of souldiers, and are vnto this day; as it is said of the Arke and Ioab, that they were in tents, that is, in warre, 2. Sam. 11.11. So while a Christian is in the body, he is in a combating estate, or in a state of warfare, warring especially against his owne corruptions.

Thirdly, as a Tent neuer stood long in one place, but [Page 120] it was taken downe and remoued from one place to ano­ther, as we reade of Israel coming out of Aegypt; some­times they pitched their tents in one place, sometimes in another, Numb. 33. Euen so we must not thinke that this tabernacle of our bodies will alwaies stand; God will certainely take it downe, it shall not continue.

Vse. This serues for matter of reproofe vnto all such as put away from them the euill day, which thinke that their standing shall not be remoued. Alas, consider with thy selfe, thou dwellest not in a walled City, or within strong bulwarkes which cannot be pierced with gun-shot; but thou dwellest within paper walles, in a Tent which may be pierced with a very pinne. I meane thy very body and flesh, is but a silly Tent. Therefore be not so se­cure.

Secondly, let this teach euery one of vs to be alwaies ready for death: we know not how soone God may re­moue our tent, euen to day before to morrow; let the remainder therefore of our liues, be a serious meditation of death, and a preparation for the same.

As long as I am in this Tabernacle, that is, as long as I liue. Whence obserue, that Doctrine. It is the duty of a Minister to continue his ministeriall paynes euen to the death. This was the practise of Paul in 2. Cor. 7.3. You are in our hearts to die and to liue together. And of Stephen, who was sei­sed vpon by his enemies, and slaine as he was preaching, Acts 7.57. The like may be said of Moses and Aaron, and Samuel; yea, of all the Prophets and Apostles: as they li­ued faithfull Ministers, so they neuer reuolted from their calling.

Reason. And indeede the Church of God, shall alwaies haue neede of her Ministers. Gods Ministers are sheepe­heards, [Page 121] and his people are sheep: therefore as sheep shal alwayes need a shepheard: so Gods church shall alwaies need a Leuite.

1. Obiection. But some may possibly obiect: Yea but suppose a Minister be sickely and weake, and that preaching is an enemy to his health; is he bound to continue his prea­ching to the impairing of his health? I answer, A good Minister must be content to spend, and to be spent for the people: he must with Esay spend his strength, though it seem to be in vaine, Esay 49.4. He must with the good shepheard lay downe his life for the sheep, Iohn 10.11. Where should a souldier die but in the field? And where should a good Minister die but in the Pulpet? Indeed it is true, a Minister must not ouer-charge himselfe with preaching, but he must haue some respect to his health, that he may continue the longer to do good. But I shall not need to stand vpon this; for there be but few Mini­sters which strain themselues beyond their strength. We Ministers neede not be tempted to spare our selues, we are too prone to that of our owne accord.

2. Obiection. Againe, it may be obiected: Yea but a Minister may possibly be restrained from preaching, by authority; how can he then continue his preaching or paines to death? I answer, If a Minister be restrained by lawfull authori­tie, then he must thinke God hath wrought by him, and accomplished already the maine worke whereunto he sent him: He must think when he is vtterly depriued, as Paul thoght, 2. Tim. 4: That he finished his course, I mean for preaching. Howbeit I take it, that a depriued Mini­ster is not exempted from writing for the good of Gods Church. Paul writ diuers Epistles for the vse of Gods Church when he was in prison: and so did Ieremy cause [Page 122] a roule to be written, and to be read to the people by Ba­ruch, when he himselfe was in prison, Ierem. 36.4.

3. Obiection. Yea but suppose that a Minister cannot liue by his cal­ling, may he not in this case cast it off, and take vpon him a more gainfull trade? Answ. A Minister, in case of want, may lawfully (as I take it) leaue this or that particular Con­gregation. For indeede it is a kinde of persecution to mussle the Oxe which treadeth out the corne: but vt­terly to cast off his calling, in respect of want, I thinke it vnlawfull: yea, a Minister must preach still, though he should be constrained to labour with his hands, as Paul did.

Vse. The vse of this doctrine may serue, first for the iust re­proofe of many Ministers: first, of such as will be Mini­sters for a time; but afterwards cast off the very name of Ministers, some turning to be Doctors of Physicke, some turning to be Schoole-maisters, and some turning idlers and the like. O my brethren, these things ought not so to be. You receiued not your ministeriall calling with condition to leaue it, and to cast it off at your plea­sure. But you were married to the Ministerie, to haue and to hold, &c.

Secondly, it serueth to reprooue such Ministers as wil preach painfully and diligently vntil they get liuing; but when they are once inducted and setled in a rich Be­nefice, then cast off preaching, as an impertinent thing: these vse preaching, only as a stirrop whereby to mount into the saddle of preferment. O wretched hypocrisie! Doeth not this plainly bewray that thou neuer prea­chedst of conscience, but in meere policie? But let such remember, that he that knoweth to do well, and doth it not, to him it is sinne, Iam. 4.17. Yea let him neuer for­get [Page 123] that in 1. Cor. 9.16. Necessitie is laid vpon me, and woe is vnto me if I preach not the Gospell.

Thirdly, this should teach the people, so to prouide for the certaine maintenance of the Minister, and to giue vnto him that kinde entertainment and respect, that he may be encouraged to abide with them, and to take paines amongst them, euen vnto death. This care is much wanting in people at these days, wherin they labor to pull away what possibly they may from the Minister; vsing their tongues also to weary out a Minister, because they desire not his company till death, but rather to be rid of him, and that quickly. But let such murderers (for so the holy Ghost termeth them) remember that God will send forth his souldiers, and destroy them and burn vp their Citie, as it is said in Math. 22.7.

To stirre you vp. Marke; he doth not say, to instruct you onely, but to stirre you vp. Whence obserue, that Doctrine. It is the duty os a Minister, not onely to informe the iudge­ment, but also by his doctrine to endeuour to worke vpon the affections. To stirre vp concerneth the affections especi­ally. This was the practise of Paul 2. Corint. 5.11. He la­boured to perswade men, that is, he endeuoured to worke [...]pon the will and affections. Yea it was the pra­ctise of all the Prophets and Apostles, as appeareth by their writings. They endeuoured to speake to the con­science, and not to the eare onely.

Reason. And indeed, though the minde were neuer so well informed; yet, if the will and affections be not in some measure wrought vpon for practise, all the labour in informing the minde, is but in vaine. Religion is more in the will and affections, then in any other facultie of the soule whatsoeuer. I confesse it is true, the mind must [Page 124] first be instructed before the wil and affections be stirred vp, or else we shall giue a heate without light, which is not so safe. But we must not so insist vpon the first duty, as to neglect the second. A minister must be both a shi­ning and a burning light.

Vse. This makes against them which condemne zealous preaching. For I demand; Doth not zealous preaching especially stirre vp? Surely it doth. And if it do, then it is very needfull. Yea it is after the manner of the Apo­stles preaching, for they endeuoured to stirre vp, as ap­peareth in this Text.

Secondly, it serues to reproue many Ministers which aime to speake to the eare, but they speake not to the heart; which so respect the iudgement that they neglect the affections.

Question. But some may demand, What must a Minister doe that he may by his doctrine stirre vp, or worke vpon the will and affections?

Answ. I answer: he that desireth to worke effectually vpon the will and affections must obserue these rules:

1. He must not bring his owne idle inuentions, but the pure word of God. Gods word is the great meanes of perswading.

2. He must be a sonne of Thunder, he must speake, not drowsily, but with life and power.

Thirdly, he must endeuour to make it appeare, that he desireth vnfainedly the good of his hearers; and that he preacheth not of enuy, but of good will.

Fourthly, he must practise himselfe that which he de­sires to perswade others vnto. People at these dayes are perswaded, more by the life of a Minister, then by Do­ctrine.

Fiftly, he must pray vnto God for the people, that he by his Spirit would perswade the people. He that tea­cheth or perswadeth the heart to that which is good, hath his chaire in heauen.

Sixtly, he must often put the people in minde of the same things. As the Apostle doth here, he stirreth vp them vnto whom he writeth, by putting them in re­membrance. We will not insist vpon this clause, By put­ting you in remembrance, any further, because we haue deliuered the doctrine of it before in the twelfth verse of this chapter. Thus much therefore shall suffice for this thirteenth verse..

Knowing that shortly I must put off my tabernacle. Now we are come to the third Argument or Motiue which did moue Peter to preach and to write so diligently this blessed Epistle: And that was because he was aware of his death approaching, and therefore he desired the ra­ther to do what good he could, whilest life lasted.

Knowing that shortly. The first doctrine from hence is this, viz. that Doctrine. It is the duty of euery Christian, both of Minister and People, to make account of short life. So doth Peter here; he maketh iust account, that in very short time he s [...]ould lay downe this tabernacle of his body.

And was this Peters practise alone? No verily; it hath bene the practise of the rest of Gods children from time to time. Abraham in his perfect health termeth himselfe dust and ashes, Genes. 18.27. Dauid saith, that his life is alwayes in his hand, Psal. 119.109. Paul saith, I am ready to be deliuered, and the time of my depar­ture is at hand, 2. Tim. 4.6. The Church saith, we haue here no abiding City, Hebr. 13.14. Yea, what true con­uerted Christian is there, but he is taught of God daily [Page 126] to thinke of his mortality.

Reason. And indeed it is fit, that euery man should make ac­coun [...] of this which is truth. It is certain and true, that our continuance here shall be but short. Our liues are but as grasse, which in the morning flourisheth and groweth, and in the euening is cut down and withereth, Psal. 90.5.6. It is like smoke, which though it appeare for a little time as it ascendeth out of the chimney, yet if we follow it with our eie, it quickely vanisheth out of sight, Psal. 102.3. It is like vnto a shadow which decli­neth, Psal. 102.11. Now if our liues be thus fraile, it is fit we should so esteeme them.

1. Obiection. But here some may possibly obiect and say, Doe we not see some men and women to liue long? Do not some in our age attaine vnto seuentie yeares, some eigh­tie, some ninetie, some an hundred, and may not I pos­sibly liue as long as they?

Answ. I do not deny, but God is able to continue thee long vpon the earth, though thy life, in it selfe, be neuer so fraile; but it is not thy safest course, to make account of long life. For though some liue (it may be) vntill they be an hundred yeares old, yet we finde by experience, that there be a great many which neuer see halfe, no not the fourth part of that time.

2. Obiection. If any shall further obiect and say, But I am strong and lustie; I am yong and in my best yeares, I finde no decay in my bodie: and therefore what reason haue I to looke for death?

Answer. Yes verily; for thou must remember, that man in his best estate, (that is, in his best yeares, in his best strength, in the flower of his age,) is altogether vanitie, Psa. 39.5. Didst thou neuer reade that in Iob, 21.23. One [Page 127] dieth in his full strength, his breasts being full of milke, and his bones being moistened with marrow? &c. And besides the euidence of Scripture, we see by experience, that a man may be slaine vpon a sodaine by diuers occa­sions of danger, although he feele himselfe neuer so healthie, and strong, and likely to liue: therfore deceiue not thy selfe.

Vse. This may serue iustly to reprooue them which haue made a couenant with death, and put the euill day farre from them; which thinke in their hearts, that though a scourge come, and passe through the whole Land, yet that it shall not come neare them. Alas, poore creature, what priuiledge hast thou to escape more then any o­ther? Art thou any iot the more sure, because of thy se­curitie? Surely no: for when thou shalt say, Peace and safetie, then is most likely to come vpon thee, sodaine destruction. 1. Thess. 5.3.

Secondly, this may serue to teproue such as immo­derately do seeke after wealth, being as vnsatiable in seeking riches, as if they esteemed themselues and their children to be immortall; or as though they were to pro­uide for an earthly eternity. O vaine man! thou art bu­sying thy selfe, to lay vp for many yeares, whereas it may be this night following, thy soule may be required of thee, and then whose shall these riches be which thou hast gathered together, with the losse of thy saluation? If thou shalt say; I shall leaue my riches to my children, I answer, But God may possibly cut off thy children also, as sodainely as thy selfe: Or say that thy children shall liue long to enioy thy riches, yet what ioy will it be vnto thee, to thinke when thou art in hell, I haue left rich children vpon the earth? and for prouiding for them [Page 128] superfluities, I haue brought vpon my selfe this eternall torment?

Vse 2. Secondly, as this doctrine serueth for reproofe, so it serueth for instruction. For first, it should teach vs not to deferre our repentance, but whilest it is called to day, we ought to turne from the power of Satan to God, and that with sound humiliation. But thou wilt say, I can do this soone enough when I am old. But consider with thy selfe, Art thou sure to liue vntill thou beest old? hast thou a lease of thy life? Or, suppose thou couldst be as­sured that thou shouldst liue vntill thou be old, yet how knowest thou that God, at that time, will giue thee re­pentance?

Vse 3. Thirdly, this doctrine may be matter of consolation: First, vnto such as endure banishment, imprisonment, pouerty, sickenesse, or any other affliction. They must thinke that their afflictions cannot be long, because their liues are but short. They shall not need desperately to make away themselues before the time. God will take them away soone enough, by one occasion or by an­other.

Secondly, it may be matter of comfort vnto all such as beleeue; for now is their saluation nearer then when they beleeued. Thou art here this yeare, thou mayest be aduaunced into heauen before the next. Thou art here this weeke, thou mayest be with Christ before the next. Yea, thou art here to day, thou mayest be in blisse before to morrow.

Knowing that shortly, &c. As though he should say; Seeing I know that I shall not remaine long, therefore I write vnto you this Epistle, endeuouring while I am with you, to doe the best good that I can; and the ra­ther [Page 129] because I shall not long continue.

The doctrine hence is this, namely, that Doctrine. The considera­tion of shortnesse of life, ought to be an especiall spurre, or motiue to prouoke all Christians, as well people as Ministers, to double diligence in well doing.

Thus Salomon writ the booke of Ecclesiastes in his old age. Thus Paul writ diuers of his epistles when he was a­ged. Thus Christ himselfe exercised his ministerie, wrought miracles, and did all his great wonders in the three last yeares of his life. Why were these so diligent at the last, but because they considered they were not long to continue? As Christ also himselfe doth acknowledg, Iohn 9.4. I must worke the workes of him that hath sent me while it is day; the night cometh wherein no man can worke.

Reason. And there is great reason that men should bestirre themselues especially towards their latter end, for they must either then worke or neuer: they must either then doe good, or else hereafter it will be too late, according to that in Iohn 12.35. Walke while ye haue light, lest the darkenesse come vpon you.

Vse. This serues to reproue them which purpose to liue idly, when they are growne old; not considering that approaching of death, should be a motiue to greater di­ligence in doing good.

Secondly, let this serue to stirre vs vp both Ministers and people, to be more diligent in our places to glorify God. Let vs thinke we haue none of vs all to abide here long; and when we shall be gone, we shall not haue li­berty to returne to dispatch any thing which we haue left vnperfected. Therefore, since with Peter we must shortly lay downe this Tabernacle, let vs stirre vp our [Page 130] selues to more diligence in well doing. Thou which art a Minister, dost thou thinke that thou shalt not liue long? Be the more diligent in preaching and writing. Thou which art an Officer, dost thou thinke or know that thou shalt not long continue in thy office? Be the more carefull to doe good in it, that little time thou shalt continue. Thou which art a priuate Christian, art thou perswaded that death approcheth? Therefore worke out thy saluation with feare and trembling, glorifie God what possibly thou canst, and whilest thou hast yet opor­tunity, doe as much good as thou canst, especially to the houshold of Faith.

I know. How did Peter know that he was not long to continue? Not by the course of nature, feeling himselfe to decay, but by expresse speech from Christs owne mouth, in Iohn 21.18. But when thou shalt be old, thou shalt stretch forth thy hands, and another shall gyrd thee: and in verse 1. This spake he; signifying by what death he should glorifie God.

Now obserue, here Christ told Peter before hand, that in his old age he should suffer a violent death; and Peter gaue such vndoubted credit to the words of Christ that he saith: I know that I shall shortly lay downe this Tabernacle, as our Lord Iesus Christ hath shewed to me.

I know. The doctrine is this, viz. That Doctrine. euery man, both Ministers and people, ought to be infallibly perswaded of the truth and veritie of Gods word. If Christ saith it, we may and ought to say by Faith, We know it to be true. Thus it was with Martha, Iohn 11.24. I know he shall rise againe at the last day. Now how did Martha know that her brother should rise againe, but by the [Page 131] word and Spirit of God? The like we see in the whole Church, 2. Cor. 5.1. We know that if this Tabernacle be dissolued, &c. Now how did the Church know this future glory, but by the word?

The like we see in Peter elsewhere, as in the third chapter of this second epistle, the third verse: Knowing this first, that there shall come in the last daies scoffers. Now how did Peter know this, but by the word and Spi­rit? Many other examples might be alledged, but these may suffice sor the proofe of the point.

Reason. And indeede we haue great reason to be infallibly perswaded of the truth and veritie of Gods word. First, because God is not as man, that he should lie; he is truth it selfe he cannot lie. Therefore what he speaketh, it is infallibly true.

Secondly, because the word hath beene proued to be an vndoubted truth from generation to generation; it was neuer found contrary, and therefore we haue no rea­son to call the truth of it into question.

Vse. This may serue to condemne Atheisme, which is not nor will not be perswaded of the truth of Gods word. But let all Atheists assure themselues, that they which will not beleeue the word for the present, they shall find and feele the truth of it to their cost in hell fire. For they which will not beleeue shall be damned, Marke 16.16.

After my decease. Or, as it is in the originall, After my going out, meaning out of the tabernacle of his bodie; where from the periphrasis or description of death, in that it is termed an exodus, or going out, or a decease and departure, we may obserue that Doctrine. A man when he dies, he doth but remoue from one place to another, his death [Page 132] is onely a departure, or a changing of place. When Iosua dieth, he is said but to goe the way of all the earth, Ios. 23.14. When the Saints die, they are said but to come to a company of innumerable Angels, and to the generall assembly, and Church of the first borne which are writ­ten in heauen, and to God the iudge of all, and to the spirits of iust men made perfect, Heb. 12.22.23. And when Christ himselfe dieth, he is said but to goe, Luke 22.22. The like may be said of Symeon, whose death was but a peaceable departure, Luke 2.24. Lord now lettest thou thy seruant depart in peace, &c. Thus we see the proofe of this point, to wit, that when a man dieth, he doth but departe from one place to goe to ano­ther.

Quest. But hence some may say: Is mans death but a depar­ture? I pray you therefore tell me whither doth the soule of man goe, when it departeth out of the body?

Answ. Not to Purgatory, or Limbo. For all the Christian world knowes, that these places are meerely imagina­ry, inuented by the Clergie of Rome, for the maintay­ning of the Popes kitchin, and haue no sound ground from the word of God.

But if we would know indeede, according to Gods word, whither foules departe or goe at the houre of death: we must take notice, that all soules of men they goe not to one place. For as for the soules of the elect, they vndoubtedly goe to heauen, as we see in the example of the penitent theefe, of whom Christ said, This day thou shalt be with me in paradise, Luke 23.43. And on the contrary, the soules of the reprobate, they go to hell, as we see in the example of the rich man, Luk. 16.23.

Quest. If any shall demand further, who conducteth the soules in their passage to heauen or to hell; Answ. I answer: As for the soules of the elect, they are carried by the An­gels into the kingdome of heauen; as we see in the exam­ple of Lazarus, Luke 16.22. But as for the soules of the reprobate, whether they be carried by t [...] diuels to hell, or driuen thither violently by the good Angels as Gods Sergeants, I cannot peremptorily determine: But sure it is by the one or by the other, they are transported to the place of torment. Luke 12.20.

Thus we see the point proued and amplified.

Vse. The vse of it, is briefly for matter of comfort to the children of God, both concerning their christian friends deceased, they haue but changed their habitation; they are but gone from earth to heauen; they haue but made a blessed departure: And also concerning themselues, whensoeuer it shall be their lot to die, their soules shall onely depart, or goe out of a worse place into a better. They shall be cut off from the earth indeede, but they shall be receiued & find sweet entertainment in heauen.

Secondly, it may make for the ouerthrow of Atheists, in the point of the soules mortalitie, which they wicked­ly hold. But consider, here the soule is not said to die, but to depart or to change place; which doth plainly imply that it is immortall and not mortall.

Thirdly, it may make for the terror of the wicked; they shall not die when they die, death will flie from them when they most desire it. At death they shall only depart, they shall with Iudas goe to their owne place, Acts 1.25. But they shal haue a heauie departure, they shall go from their pleasures to their tortures; they shall leaue the company of their friends, and come into the company [Page 134] of diuels; they shall depart from their delightfull house & fields and gardens, & shall be brought down to the ne­thermost hell. O consider this you that forget God, and repent, that you may preuent this wofull departure, and that your end may be peace.

I will endeuour that after my decease &c. Whence wee are to note that, Doctrine. Gods Ministers ought to en­deuour to their power, to doe good to Gods Church for after­times, as well as during their life time. Thus it was with Peter here; he was not only carefull of the Church in his generation, but also he desired to take such a course as that the people of God might remember his doctrine after his decease. The like care was in the Prophets and Apostles; they did not preach in their times and gene­rations only, but also they did write for the good of Christians in after-times, as God also enioyned them, Isay. 30.8.

Reason And indeede it makes much for Gods glory, that Mi­nisters should doe as much good as possibly they can for the building vp of the body of his Sonne.

Secondly, Loue to the brethren should stirre vs vp if we be Ministers, to this godly care.

Thirdly, the good of our owne soules; for I suppose that if a Ministers writings many hundred yeeres after his death doe conuert soules, he shall not lose the re­ward of that after good, which is done by his works, but assuredly his works shall follow him.

Vse. This shewes the necessity of writing as well as of prea­ching. Preaching indeede is most profitable for the Church that now is; but for the succeeding Churches, writing is exceeding behouefull. And therefore many Ministers are too much to blame this way: First, such [Page 135] as are not so much as carefull for the present good of the Church, liuing idle and neglecting preaching; so farre are they from respecting the future good of succeeding ages. Secondly, such Ministers are likewise to blame, which howsoeuer during their life time they preach, yet they doe not what they might for succeeding times; they doe not write though they be able, for the good of the posteritie. These succeede the Prophets and Apo­stles in the office: but not in Ministeriall care and pain­fulnesse.

Cunning fables. By cunning or sophisticall fables we are to vnderstand erronious doctrin, such as had no war­rant from the word of God, but was hatched only in the braine of man. And erronious doctrine is fitly compa­red in this place and in many places of Paules Epistles, to fables. First, because as fables haue no truth in them, but are meerely forged and framed: so erronious doctrine hath no soundnesse, or soliditie in it, but is false and lying; according to that in 1. Tim. 4 2. They speake lies through hypocrisie.

Secondly, because as fables are delightfull to an vn­sanctified eare; so erronious doctrine is pleasing and plausible to vnregenerate and prophane persons, yea, more plausible then the truth. As it is said, 2. Tim. 4.4. They shall turne away their eares from the truth, and shall be giuen vnto fables.

Thirdly, because as fables, although they de­light for the present, yet they do not profit the hearers: euen so erronious doctrin, though it be neuer so glorious in shew, and neuer so pleasing, yet it profiteth not the hearers, but leaues them in their sinnes and vnregenera­cie; according to that in Gal. 3.2. Receiued ye the spirit, [Page 136] by the works of the Law? that is, by the Iewish doctrine of the Law. Implying that the Galatians neuer receiued any spirituall good by false and erronious doctrin, which was obtruded vpon them by the false Apostles.

Againe, erronious doctrine is compared to cunning fables, or sophisticall deuices: Because as sophisters vse much cunning and quercks, and fallacies to deceiue in arguing and disputing; euen so erronious teachers are deceitfull workers, as the Apostle speaketh, 2. Cor. 11.13. Yea, they lie in waite to deceiue with cunning crafti­nesse, as we reade, Ephes. 4.14.

Cunning fables we haue not followed. Hence Ministers must learne, Doctrine. In their teaching and preaching to auoide er­rors and all euill deceit, to deliuer sound doctrine, and that with pure pretence. This was the practise of Peter here, and of the rest of the Apostles and Prophets, as appea­reth both by their writings and by their protestations. I say the truth (saith Paul) and lie not, my conscience bea­ring me witnesse in the holy Ghost, Rom. 9.1. and, We are not as many, which corrupt the word; but as of sin­ceritie, but as of God, in the sight of God, speake we in Christ, 2. Cor. 2.17. Yea it is manifest that these men dealt sincerely with the word of God, in that they did not con­ceale their owne infirmities, but acknowledged them in their writings; as Matthew, that he was a publicane be­fore Christ called him, Math. 9.9. And Paul, that he had beene a blasphemer, a persecutor, and iniurious, 1. Tim. 1.13. Whereas if they had beene deceitfull, they would haue kept close their owne sinnes. Yea, this is that which the holy Ghost requireth of all Ministers, to wit, To be sound and sincere in the dispensing of Gods will. 1. Tim. 4.7. But refuse prophane and old wiues tales, &c. 2. Tit. 1. [Page 137] 2. Tit. 1. But speake thou the things which become sound doctrine. 1. Cor. 4.2. And it is required of a steward, that a man be found faithfull.

Reason. And the truth is, that vnlesse Ministers deale truly and sincerely in the preaching of Gods word, they lose their reward. For if any mans worke burne, he shall suf­fer losse, 1. Cor. 3.15. Yea, they shall be liable to a curse, for adding to, or detracting from the perfect will of God, Reu. 22.18.19.

Vse. The vse of this point may serue to reproue erronious and deceitfull Teachers, which sophisticate the word of God, by the mingling of their owne crotches and sub­tile distinctions to deceiue. Whether they doe this for their credit, that they might be esteemed witty men; or for their gaine, that they might please humorous men, that so they might the more deeply insinuate themselues into their purses: certaine it is, they runne counter to the holie Apostles and Prophets; they neuer learned their deceit of them: And they are successors not of the Apostles, but rather of the false prophets, whose steps they follow.

Secondly, this may iustly reproue many people and hearers, which turne away their eares from the truth, and are giuen vnto fables; as the Apostle speakes 2. Timothie 4.4. How many be there in the world which had rather heare a witty speech out of some profane writer, then a sound sentence out of Gods word? And how many be there that are more affected to the idle inuentions of Po­perie, or to the vaine speculations of Anabaptists, or to questions about ceremonies, and the gouernement of the Church, then in anie sort to the solide truth? Oh, let such remember here, that if Ministers ought not to [Page 138] preach fables, then they should not be giuen to them.

For we haue not followed. From the beginning of this sixteenth verse vnto the end of the Chapter, the Apostle alledgeth many reasons, why the Church is to heare him, and to hearken vnto him. As first, because he dealt sincerely. Secondly, because he was an eye-witnes vnto that which he deliuered. Both these arguments are layd downe in this sixteenth verse. Thirdly, because he was an eare-witnesse, and this argument is layd downe in the seuenteene and eighteene verses. Fourthly, be­cause in his teaching he did not swarue from the Do­ctrine of the Prophets. And this argument is laid downe in 19.20. and 21. verses.

For we haue not followed cunning fables. In that the A­postle doth here intimate, that the Church ought to respect his doctrine and writings, and to receiue the same, because he dealt sincerely with the word of God: therefore hence we are to obserue, that Doctrine. It ought to be a great motiue to Gods people, to hearken to their Ministers, when they are conuinced in their consciences, that they deale sincerely betweene God and them. Thus saith Paul 2. Cor. 7.2. Receiue vs: We haue wronged no man, we haue corrupted no man, &c. shewing this as a reason why the Corinthians ought to receiue him, because he had corrupted no man. And what was it that mooued the Church to giue such credit to the writings of the Pro­phets and Apostles, but because they were perswaded in their consciences by the Spirit of God, that these men did deale truly and sincerely in the matters of God?

Vse. This makes against such, that the more they are con­uinced, that Ministers deale sincerely, the more they will flee from their Ministery, and be lesse ruled by them. [Page 139] These are they that hate the light, and will not come to the light, lest their workes should be reproued.

Vse. Secondly, it should teach vs Ministers to preach ac­cording to the proportion of faith, and to deale faith­fully in the matters of God, that our teaching may be of the more authoritie in the hearts of Gods people, and may doe the more good.

Making knowne vnto you. Whence we may obserue, that Doctrine. Euery man and woman, yea euen the very elect them­selues are naturally, without the knowledge of the Gospel. They know it not vntill it be made knowne vnto them: a man may possibly haue the law of God by nature writ­ten in his heart; but as for the knowledge of the Gospel, it is farre from him. The very heathen had some glimpse of the law, they were able by the light of nature to con­ceiue, that vice should be shunned, and vertue followed: but as for the Gospell, they were vtterly ignorant of it, supposing onely to come to heauen, by the ladder of their owne vertuous actions. Yea, this saluation by Christ, it is such a mysterie, as that it surmounted the capacitie both of Angels and men, once to dreame of it, vntill it was reuealed. For what creature could once haue imagined, that God would euer haue giuen his owne Sonne to be made a man, and to die an accursed death vpon the tree, and that for his very enemies, vn­lesse it had bene reuealed? And for this cause the gospel is termed a mysterie diuers times in the Word, as in E­phes. 3.4. and Coloss. 1.26. and in many other places; be­cause indeed it was hid from the world, and surpassed the conceit of euerie creature.

Obiection. But here some may obiect; Did not Balaam know, being a heathen man, that a starre should come out of [Page 140] Iacob, Numb. 23.17. Had he not some glimpse in this, of saluation by Christ? I answer, Either Balaam in this his prophecie knew not what he said, like vnto the High-priest, Iohn 11.50.51. Or if otherwise, then vndoubted­ly, it was reuealed vnto him; it came not of himselfe.

Vse. The consideration of our want of knowledge of the Gospell naturally, should teach vs to be more studious to search into this mysterie that we may know it, accor­ding to the examples of the holie Angels, 1. Pet. 1.12. who being ignorant of the mysterie, desire the more to prie into it.

Secondly, it should teach vs the more to admire the Gospell, considering what a deepe mysterie it is. No doubt, but if the Gospell were now to be first reuealed vnto vs, we would thinke it the most admirable thing in the world, for God to be made man, and for God to shed his owne bloud vpon a Crosse, and that for rebels. Shall we admire these things onely for a time? are they not as worthy to be admired for euer, as for a season? Shall we make the Gospell onely a nine daies wonder? God forbid.

Making knowne vnto you. Whence note, that Doctrine. The Apostles are the especiall instruments of manifesting or ma­king knowne the mysterie of the Gospell. Peter speakes here in the person of the rest; We made knowne vnto you, &c. We deny not but the Gospel was preached by the Pro­phets; for else, what had become of our fore-fathers, if Christ had not bene reuealed vnto them at all? Yea, Christ was preached, euen by Moses, in the sacrifices for sinne, and the like. But neuer was the Gospell so mani­festly taught, as by the Apostles: the aime of whose mi­nisterie was especially to preach Christ. The Prophets [Page 141] preached Christ afarre off, but the Apostles preached him at hand, yea already exhibited; Moses preached Christ in darke shadowes, but the Apostles preached him manifestly, without any shadow. And hereupon the Apostles are termed Ministers of the new Testament, 2. Cor. 3.6. because indeed the dispensation of the Gospell was especially committed vnto them. Hereupon like­wise the Apostles terme the Gospell, their Gospell, 2. Corinth. 4.3. to shew that it was committed vnto them after an especiall manner.

Obiection. But some possibly may obiect, that the Apostles were the most vnfit persons of many other, to be intrusted with the great and deepe mysterie of the Gospell; for they were vnlearned men, some of them being silly Fi­shermen and the like. Answer. I answer in the Apostles words; They had this treasure in earthen vessels, that the excel­lencie of the power might be of God, and not of them, 2. Cor. 4.7.

Vse. But let it teach vs, that if euer we desire to attaine the mysterie of knowledge which is in the Gospell, we must be studious in the reading, and hearing, and medi­tating of the new Testament, which containes the wri­tings of the Apostles: This is the field wherein this trea­sure is especially to be found.

Secondly, let it teach vs to be thankefull, in that we enioy these writings; for in them is contained especial­ly the mysterie of the Gospell, and the meanes of reuea­ling Christ vnto vs.

The power and ccming. Vnder these two words Po­wer and Coming, by a Synechdoche is vnderstood the summe of the whole Gospell, part being put for the whole. And by the power of Christ is set forth his di­uine [Page 142] nature, whereby he did many miracles; as by his coming we are to vnderstand his incarnation, or first co­ming in the flesh.

We made knowne vnto you the Power and Coming. The Apostle did not exercise himselfe in vnnecessarie questi­ons about the Law, or in impertinent froathy discourses to fill vp the time; but he spent both his Sermons and writings, in speaking and declaring of Christ, which is a good patterne for vs Ministers: Doctrine. We must learne aboue all other doctrine to preach Iesus Christ. I doe not deny but that the morall law is also to be taught. For the Gospell doth not abrogate the moralitie of the law, but doth e­stablish it, Rom. 3.31. Yea, the preaching of the law is an excellent preparatiue to the Gospell, as we see by the ministerie of Iohn Baptist, Matth. 3.3. There must neces­sarily be a casting downe by the Law, before there be a raising vp by the Gospel: there must be a wounding be­fore there be an healing: there must be a sense of miserie before there be an applying of comfort: the law must be as the needle to make way: the Gospell must be as the silke threed to follow it. Thus there is a time both for the Law and the Gospell. But howsoeuer Ministers be­ginne with the Law, yet they must go on especially with the Gospell. This was the holy practise of Iohn Baptist; howsoeuer he began with the doctrine of repentance, and with terrour, Math. 3.8.10. yet he concluded with comfort, Behold the Lambe of God which taketh away the sinnes of the world, Iohn 1.29. This was the practise of Philip, Acts 8.35. he preached Iesus to the Eunuch. This was the practise of Paul, he preached Christ in the Synagogues, Acts 9.20.

Reason. And indeed Christ is the foundation of all sound rea­ching; [Page 143] No other foundation can any man lay (saith the Apostle) then that which is laid, Iesus Christ, 1. Corin. 3.11. Therfore they which would preach groundedly, must preach Christ.

Secondly, the doctrine of Christ, it is of all other doctrine, the most excellent. Paul determined to know nothing but Iesus Christ and him crucified, 1. Corin. 2.2. Would a Minister therefore excell to the edification of the Church? Let him preach Christ.

Thirdly, the doctrine concerning Christ, it is the most successeful of any other doctrine; the Apostles con­uerted more by the doctrine of the Gospell in twenty or thirtie yeares, then Moses conuerted in many hundred yeares by the preaching of the Law. Doth a Minister therfore desire to conuert soules? let him preach Christ.

Vse. This makes iustly for the reproofe of such Ministers which preach altogether the rigour of the Law, keeping Gods Church still vnder the heauy yoake of the Law, which neither we nor our Fathers were able to beare; and in the meane time conceale the doctrine of the Gospel, which is much more successefull. Let such Mi­nisters know, that they shut vp the kingdome of heauen against men. They are cruell Surgeons, they make the wound, but they apply no plaister: how can they thinke euer to procure the health of Gods people?

Secondly, this should teach Gods Church, and eue­rie congregation, to labour to be prepared to receiue the doctrine of the Gospell: They must be humbled, that they may be raised; they must be cast downe vnder the burden of sinne, that they may be lifted vp by the com­forts of Christ. The very reason why many Ministers so beate vpon the Law, is, because people are not yet pre­pared [Page 144] to receiue the glad tidings of the Gospel.

The power. By power here we are not to vnderstand the authoritie of Christ (the Originall will not so pro­perly beare that sence,) but rather his omnipotencie, whereby he is able to do great things. And the point hence is, that Doctrine. Christ is strong and mightie, able to do what­soeuer he will in heauen and in earth. Hence it is, that he is termed a Prophet, mighty in deed and word before God and all the people, Luke 24.19. Hence it is that he is termed the Mighty God, Esay 9.6. Hence it is that he is called the Strong Redeemer, Iere. 50.34. Yea, let all his miracles testifie of his power; his turning water in­to wine, his feeding of many thousands with small prouision, his healing of all manner of plagues with his word, his casting out diuels, his walking vpon the wa­ter, his stilling of the windes and seas, his raising of the dead, his fasting forty dayes and forty nights, with many more which are extant in the writings of the E­uangelists.

Yea, such was, and is the power of Iesus, that he did not onely worke miracles in his owne person, but also he gaue power vnto others; namely, to the Apostles to work miracles in his name. For when he sent them forth, he said vnto them; Heale the sicke, cleanse the leapers, raise the dead, cast out diuels, Matth. 10.8. Yea the A­postles professed that they wrought miracles by no o­ther power, but by the power of Iesus: His name (saith Peter) through faith in his name, hath made this man strong, Acts 3.16. and, I command thee (saith Paul) in the name of Iesus Christ to come out of her, speaking to the spirit of diuination, which possessed a certaine maid, Acts 16.16. Now how great must needes his power be [Page 145] which deriueth a power vnto others euen to worke very myracles?

Obiection. Now if any shall obiect against the power of Christ, that Antichrist hath and doth exceedingly preuaile a­gainst him in all ages, as it is said of Antiochus, Dan. 11.36. that he did according to his will, and exalted, and magnified himselfe aboue euery God: and of the Pope, 2. Thess. 2.4. that he opposeth and exalteth himselfe a­boue all that is called God. I answere: Although Christ may suffer Antichrist for a time, yet he will certainly consume him at the time appointed, with the Spi­rit of his mouth, and will destroy him with the brightnes of his comming. 2. Thess. 2.8.

Vse. This may serue to discouer the falshood of that speech of the high Priests and of the Scribes, He saued o­thers, himselfe he cannot saue, Marke 15.31. Christ had sufficient power to haue rescued himselfe out of the hands of his enemies, but he would not: it was not the strength of nayles, but the power of loue to the Church which fastened Christ to the crosse; had it not beene for our redemption, no humane power could possibly ei­their haue seised vpon, or retained Christ.

Secondly, this may make for the terror of all Christs enemies. Christ is able to the vtmost to requite them for all their spite, both against himselfe, and against his Church. He hath power in his hand; our redeemer is strong, the Lord of Hosts is his name, he shall throughly pleade their cause, and disquiet the inhabitants of Ba­bylon, Ier. 50.34. Yea he shall drinke of the brooke in the way, that is, shall be diligent in pursuing of his ene­mies, therefore he shall lift vp the head, Psal. 110.7.

Thirdly, this may minister comfort to the Church in [Page 146] times of daunger. Behold our redeemer in whom we trust, he is able to deliuer vs out of all danger; for he is powerfull: wherefore let vs neuer be vtterly deiected, or despaire of helpe, but let vs looke vp to the omnipotency of Christ in all distresses.

And comming. This is meant of the first comming of Christ, to wit, his comming in the flesh, as the phrase comming is also taken, in 1 Tim. 1.15. Doctrine. Iesus Christ came into the world, that is, was incarnate, or came in the flesh. Now concerning Christs comming in the flesh, diuers things are very remarkeable and eminent.

First, that he came of his owne accord, and not by constraint; he tooke our nature vpon him, it was not put vpon him, Heb. 2.16. It was no forced marriage but a sought match.

Secondly, that he came in two respects different from all others; for he came by an extraordinary conception, to wit, being conceiued by the holy Ghost, Mat. 1.20. and by an extraordinary birth, being borne of a pure virgin, Isay. 7.14.

Thirdly, that he came in great humilitie and debase­ment, for the first place that he came into was a stable, as being borne in it; and the first cradle that he was laide in was a manger or a cratch, Luke 2.7.

Fourthly, that he came into great trouble and vexa­tion: for no sooner was he borne, but all Hierusalem was in an vproare, and Herod sought his life, Matthew 2.3.13.

Vse. Let this comming of Christ, and this manner of his comming, teach vs to admire the mysterie of his incar­nation, wherein two natures were married together, to wit, his diuinitie and his humanitie, in the vnitie of per­son, [Page 147] without confounding either nature; so that he re­mained still very God and very man, yet but one per­son.

Secondly, let it teach vs to admire Christs loue, in that he was content to come from heauen, from the Throne of his glory, thus for to be abased for vs. We may admire this, but we can neuer be sufficiently thank­full for it.

Thirdly, let it teach vs to be ready to vndergoe any debasement or suffering for Christ, considering what he hath vndergone for vs. If we come to losse and disgrace, yea, to death it selfe for Christ; we must remember what he endured first for vs, and that should make vs content and patient.

Of his Maiestie. By Maiestie we are to vnderstand here the appearing of Christs diuinitie, which did now and then shine forth, especially by glimpses in his spee­ches, actions, countenance, and transfiguration and the like. The point hence to be noted is this, to wit, that Doctrine. There was Maiestie in Christ, euen whilst he liued vpon the earth.

There was such maiestie in his words, as that the au­ditors did not onely admire the gracious words which proceeded out of his mouth, Luke 4.22. but also were enforced to acknowledge that neuer man spake like him, Iohn 7.46.

Secondly, there was such maiestie in his workes, espe­cially in his myracles, as that it did amaze and astonish the spectators, according to that in Luke 8.56. And the parents were astonished. It is meant of Iairus and his wife, that they were amazed when they saw their daugh­ter raysed from death to life.

Thirdly, there was such Maiestie in his gesture and countenance, as that when he spake vnto the multitude which came with swords and staues to take him, and said vnto them, Whom seeke ye, I am he, they fell backward, Iohn 18.6.

Fourthly, in his transfiguration there was that Ma­iestie in his countenance, as that his face did shine as the Sunne, Math 17.2.

Question. If any shall demand whence this Maiestie in Christ came: Answ. I answere; It flowed from the diuine nature which was in him: For euen as the soule within is the cause of beauty and grace in the countenance in men, e­uen so the diuine nature was the cause of Maiestie in Christ.

Vse. Let this teach vs to admire Christ, for if he was maie­sticall in his humbled estate, how great is his Maiesty now in his exalted estate? Yea, let it teach vs to long for the appearing of Christ, and to desire to be with Christ, that we may behold his glory which the Father hath giuen him, Iohn 17.24. And secondly, let it arme vs against the scandall of the crosse: For what though Christ, for our wretched sinnes was humbled, or rather humbled himselfe to the base death of the crosse; yet there was that Maiestie in him, which was more of value to credit him, then there was indignitie in the crosse to debase him.

We were eye-witnesses. Or as it is in the originall, We were made beholders of his Maiestie. Hence obserue that as there was Maiestie in Christ; Doctrine. so it was, in some measure visible; the beames of Christs splendor were not alwaies obscured by the veile of his flesh, but they did sometime shine forth and appeare. For the proofe of [Page 149] this point, I referre you to that in Iohn 1.14: And the word was made flesh and dwelt amongst vs, and we be­held his glory; the glory, as of the only begotten of the Father, full of grace and truth. And that in 1. Iohn 1.2: The life was manifested, and we haue seene it. And vnto these may be added that in 1. Tim. 3.16. God was mani­fest in the flesh.

Quest. But vnto whom was Christs Maiestie thus manifest or visible? Answ. Surely not to all, for, He was in the world, and the world was made by him, and the world knew him not, Iohn 1.10. Yea, some were so blinde, as that they were ready to say, What is thy beloued more then another beloued? Cant. 5.9. And Herod when he saw Christ, he despised him or set him at nought, Luke 23.11. Yea, the Princes of this world knew him not, 1. Cor. 2. But the Maiestie of Christ it was especially mani­fest vnto such as were effectually inlightened, according to that in Iohn 10.14. I am the good shepheard, and know my sheepe, and am knowne of mine.

Note. I doe not deny, but that this Maiestie of Christ was visible also to the diuels: I know thee who thou art. Mark. 1.24. and also vnto wicked men, so farre as to amaze them with a suddaine glimpse, as it is said of the pro­phane multitude, Marke 1.26. That they were all ama­zed, in so much that they questioned among themselues saying; What thing is this, what new doctrine is this? for with authoritie commandeth he euen the vncleane spi­rits, and they doe obey him. But it was effectually visi­ble to none but to Gods elect.

Vse. The vse of this point may be to conuince the world of palpable blindnesse, in that they could not behold the Sunne when it shined. Christ was the Sunne of righte­ousnes [Page 148] [...] [Page 149] [...] [Page 150] and his glory was visible, and how many were there notwithstanding, that knew not his presence?

Secondly, it must serue to confirme our Faith, concer­ning Christs diuine nature: that truth which we beleeue concerning the godhead of the Lord Iesus, it was visible and apparent in the times wherein he liued, yea it was visible in some measure to his very enemies, and much more to the Church of God.

Thirdly, it must teach vs to desire that our eyes may be annointed with eie-salue, that we may still behold the Maiestie of Christ in his word, & in his workes. The Maiesty of Christ is still visible, especially to the eye of Faith; as Peter and they that were with him in the mount beheld Christs glory with corporall eyes: so euery be­leeuer may at these daies see Iesus crowned with glorie and honour by the eye of Faith, Heb 2.9.

Fourthly, this argues that the Maiestie of Christ is much more visible now, especially in heauen: For if the Sunne shine bright at some times in a cloudy day, how much more when these cloudes are despelled?

Eye-witnesses. Whence we may note, that Doctrine. The Apo­stles had thorough knowledge of the truth of those things which they did write and preach. They were eye-witnes­ses, and eare-witnesses. This is that which Iohn saith in his first Epistle and first Chapter, and third verse: That which we haue seene and heard, declare we vnto you. And in the first verse of the same Chapter: That which was from the beginning, which we haue heard, which we haue seene with our eyes, which we haue looked vpon, and our hands haue handled of the word of life, declare we vnto you. Hence it is that Luke tearmeth the Apo­stles eye-witnesses also in his first Chapter and second verse.

Obiection. If any shall obiect, that to be an eye-witnesse, or an eare-witnesse, is not sufficient to proue the certainty of a thing because the senses may be deluded. Saul thought he saw Samuel risen from the dead, and that hee heard him speaking to him, when he was meerely delu­ded.

Answer. Truth it is, that the senses indeede may be deluded, but it was not so with the Apostles; for they did not on­ly see with their eyes, and heare with their eares, but they had withall the testimony of Gods spirit, to assure them that their senses were not deceiued: and they had the gift of Faith, whereby they had power to see more deep­ly into things, then that they could be deceiued.

Vse. Let this therefore teach vs to be assured of the truth of the Gospell; it is deliuered, not by heare-say, but by them which were both eye-witnesses, and eare-witnesses of the same. The Gospell is no deuised fable, but a known demonstratiue manifest truth.

Vse. Let this also teach vs that are Ministers of Gods word, to be well assured of the truth of that, which we deliuer for doctrine to the Church of God. For though we cannot say with the Apostles, that we were eye-witnes­ses, or eare-witnesses of the Gospell it selfe: yet let vs alwaies be able to say, we are assured that▪ that which we doe teach, it is firmly and truely grounded vpon the canonicall Scriptures: yea it is to be wished also, that we Ministers should be men of experience, and that we should, in some measure, speake the word of God expe­rimentally, and not by bare relation only.

He receiued from God the Father, honour and glory. In this seuenteenth verse, and in the next verse following, the Apostle declareth that he was an eare-witnesse of [Page 152] Christ his Maiestie and greatnesse; as hauing beene with him in the holy mountaine, when he receiued ho­nour and glory from God the Father, &c. Three points are here to be obserued. First, the honor that was done to Christ; He receiued honor. Secondly, the meanes of that honour, it was by a voice from heauen. Thirdly, the witnesses of it; And this voice which came from heauen we heard, that is, I Peter, and Iames and Iohn.

He receiued from God the Father. Doth not this de­rogate from the glory of Christ, being very God, in that it is said, that he receiued honour and glory from God the Father? For what necessitie had he to receiue honor and glory from another, which was very God himselfe? Doctrine. The truth is, Christ, as God, receiued nothing from God the Father, but his subsistence or personalitie; but as he was man, so he receiued all things from the Father. And this he confessed himselfe in diuers places as in Mat. 11.27. All things are deliuered to me of my Father; and in Math. 28.18. All power is giuen vnto me in heauen and in earth: As the Father hath life in himselfe, so he hath giuen to the Sonne to haue life in himselfe, Iohn 5.36.

Yea, whatsoeuer Christ had, he had it from the Fa­ther, as he was man: He had his humane nature from him; A bodie hast thou made me, Hebr. 10.5. He had his preseruation from him: I was cast vpon thee from the wombe, thou hast bene my God from my mothers bel­lie, Psal. 22.10. He had his power to worke miracles from him: If I cast out diuels with the Spirit of God, Math. 12 28. From him he had his great authoritie: The Father iudgeth no man; he hath committed all iudgement to the Sonne, Iohn 5.22. Yea, from him he had his King­dome [Page 153] or glorification: I bequeathe vnto you a king­dome, as my Father hath bequeathed vnto me, Luke 22 29. From him he had his honour and glorie, as in this Text.

Vse 1. Let this teach vs to admire Christs humilitie, and to blesse him for his singular loue to mankinde, who wil­ling (for our good) was content to put himselfe into such an estate, as wherein he was rather to receiue then to giue; to pray, to entreate, to be beholden, and the like. This was Christs portion in his humbled estate, rather then to command. The time was when Christ thought it no robberie, to be equall with God, Phil. 2. but now he must be inferiour, in respect of suffering death, to the Angels, Heb. 2.9. The time was when our Sauiour said, It is a more blessed thing to giue then to receiue, Acts 20 35. but now he must be content himselfe to receiue, though it were neuer so contrary to his owne royal dispo­sition: O the admirable loue of a Sauiour!

Vse 2. Let it teach vs in like manner to be content and pati­ent, if for Christ we shall at any time be brought to a meane estate. Thou hast in former times beene able to relieue others, and art now come to stand in need of re­liefe thy selfe: thou hast in former times made others beholden to thee for thy gifts, but now for Christ thou art become a receiuer. Be not amazed at this change, but rather remember, that Christ himselfe, who before was able to giue honour and glorie, is here said to re­ceiue it; he that before was a giuer, must now be a re­ceiuer.

He receiued honour. Hence we may see the truth of that in 1. Sam. 2.30. Doctrine. Them that honour me, I will honour. Christ did greatly honour the Father, and the Father [Page 154] gaue both honour and glory vnto Christ, as appeareth in this Text. The like may be said of the holy Prophets and Apostles: They sought not themselues, but Gods glorie, and the Lord hath made them famous to the end of the world. The like may be said of the good Kings of Iuda; they sought Gods glorie, and God hath made them glorious by their histories in the Bible. The like may be said of Abraham, Isaac, and Iacob; and innume­rable other Saints: they glorified God, and God hath made their memoriall blessed.

Reason. Now what is the reason that God will giue honour and glory vnto such as seeke to glorifie him? Surely, first because he hath promised to honour such, and his pro­mise cannot faile. Secondly, to shew that it is no vaine practise for any to seeke to glorifie God. Thirdly, it is to encourage all men to affect Gods glorie.

Vse. This shewes, that it is in vaine for ill disposed persons to goe about to defame Gods children. God will cast honour vpon his seruants, in despite of Satan himselfe.

Secondly, let vs learne here what is the direct way to honour and reputation, and that is, to set our selues sin­cerely to seeke Gods glorie. Let vs honour God, and let him alone to honour vs.

Thirdly, let vs hence be moued to be thankefull to God; first, for that he gaue such honour and glorie to Christ our head; and secondly, for that he offereth also to honour vs the members, if according to the example of our head, we shall sincerely affect his glorie.

Fourthly, let this teach vs, not to feare the reproa­ches of the wicked, or their slanders. God is able to put more honour vpon vs, if we seeke his glorie, then all the world is able to put disgrace.

Honour and glorie. This is meant of that honour and glorie, which Christ receiued at his transfiguration, as appeareth by the words immediatly following in the Text. He receiued from God the Father, honour and glorie, when the voice came from the excellent glorie.

Now if any shal demand, what honor or glory Christ receiued at his transfiguration: I answer, He receiued great honour at that time; first, because God the father spake by an audible voice from heauen, and acknowled­ged him to be his beloued Sonne, Matth. 17.5. Second­ly, because the Church was commanded to heare him, Marke 9.7. Thirdly, because God sent two men, Mo­ses and Elias from the dead, and that in their glorie, to speake with him of his deceasse, which he should accom­plish at Hierusalem, Luke 9.31. All these things were matter of great honour.

Secondly, Christ receiued glorie, as well as honour, at his transfiguration. For first the fashion of his coun­tenance was changed, Lu. 9.29. Yea his face did shine as the Sunne, Math. 17.2. which was matter of great glo­rie. Againe, his raiment was white and glistering, Luke 9.29. White as the snow, so as no Fuller could white them, Marke 9.3. Yea white as the light, Matth. 17.2. Thirdly, a bright cloud ouershadowed Christ and Mo­ses and Elias whilest they talked together, as a rich Ca­nope, Math. 17.5. which did adde to the glory. And lastly, all this was but to shadow out that admirable glo­rie, wherein Christ shall appeare when he shall come in his kingdome at the last day, Matth. 16.28. Thus we see the truth of the Apostles doctrine, to wit, That Christ receiued both honor and glory, when such a voice came from the excellent glorie, that is, at his transfiguration [Page 156] vpon the mount.

Such a voice. If any shall demand what kind of voice it was; I answer, for the clearing of the Apostles mean­ing, first, that it was an heauenly voice: it came not out of the earth, but out of the cloude, Mat. 17.5. Second­ly, that it was a diuine voice; for it came not from anie creature, but from the excellent glorie, as in this Text.

Came to him. Why is this voyce said to come to Christ, considering that it might seeme rather to be spo­ken to the Apostles, heare him? &c. It is said to be spo­ken of Christ, not because he alone heard it; for Peter, Iames and Iohn heard the voice when it came from hea­uen, as being with him in the holy mount: but rather, because this voice did principally concerne Christ him­selfe, as namely to testifie, that he was the Sonne of God, and that he was beloued of God, and that in him God was well pleased; yea it was sent especially to ho­nour Christ, and to comfort him.

When such a voice came. Whence obserue, that Doctrine. God hath his time and season to put honour vpon his children, though for a time he suffer them to be debased and scorned; We see it in this example. Christ was first many wayes debased, both by his incarnation, and by many persecu­tions; but whē the voice came from heauen at his transfi­guration, then he receiued honor. Thus it was also with Ioseph; he was first sold by his brethren, Gen. 38.28. then accused falsly by his Mistrisse, Gen. 39.17. then cast into prison by his Maister, Ge. 39.20. and there kept till the iron entred into his soule, Psal. 105.18. But afterwards in due season, he was highly exalted, and made the se­cond man in the kingdome: Psal. 105.20. But this was in the time when his word came, that is, at Gods time [Page 157] appointed, Psal. 105.19.

Reason. And God doth giue to his children honour in due time; first, for the fulfilling of his promise; for he hath promised, that though they be for a time amongst the pors, yet they shall be as the Wings of a Doue, Psal. 68. and Gods promise cannot faile.

Secondly, the Lord is carefull, that his children should not put forth their hands to wickednesse, Psalme 125.3. and therefore will not suffer the rod of the wicked to rest vpon the backe of the righteous.

Thirdly, the Lord will not haue the spirits of his chil­dren to faile before him, and therefore he will not con­tend for euer, Esay 57.16.

Vse. This may be a terrour to the wicked, which labour to dishonour the godly. Let them know, God hath a time to honour his children, maugre the malice of Satan, and all his instruments.

Vse 2. Secondly, let all Gods children be of good comfort, though they suffer reproach for a time, God hath a time wherein to giue them honour.

Such a voice. Whence note further, that Doctrine. Rather then Gods children shall want honour, God will giue them honour by extraordinary meanes. This is manifest, not onely out of the Text, wherein we see God sent an extraordinarie voice to honour Christ, but also out of Luke 19.40: If these should hold their peace, the stones would crie. Wherein is meant, that if people and children had not cried Hosanna in honour of Christ, the very stones should haue cried it, rather then Christ should haue lost his honour.

Obiection. Yea but some may possibly say, We are not at these dayes to expect extraordinarie workes.

We are not indeed to expect miraculous workes, but where ordinarie meanes faile, we may safely expect ex­traordinarie. Hath not God dealt extraordinarily in mercy with this Land, in deliuering of it from the Spa­nish Inuasion, in the yeare one thousand fiue hundred eightie and eight; and from the Papists Gunpowder­plot afterwards? Yes verily.

Vse. Let this therefore teach vs, neuer to cast away our confidence; God is able to worke by meanes or without meanes: yea, where ordinarie meanes faileth, he is able to raise vp extraordinarie.

From the excellent glorie. Whence obserue, that Doctrine. God dwelleth in the midst of excellent glorie, yea of such glorie as becometh his greatnesse. All this the words in the Origi­nall do imply; and for further proofe I referre you to that in 1. Tim. 6.16. where it is said, that God dwelleth in that light which no man can approach vnto: where by light we are to vnderstand glory, as by glorie we are to vnderstand light, in 1 Corin. 15.41. One starre differeth from another in glory, that is, in degrees of light.

But what glory is it which is answerable to Gods greatnesse wherein he dwelleth? It is not meant singly of the glory of the third heauen. For no created glorie can possibly be answerable to an vncreated maiesty: but it is meant of that glory which is in God himselfe, and which is essentiall vnto him, as appeareth by that in Ex­odus 33.18. where Moses requesteth to see Gods glorie, which is not meant of any circumiacent or aduentitious glorie which is without God, but of that glorie which is in God himselfe, as appeareth by the answer; Thou canst not see my face, Exodus 33.20. terming that in the twentieth verse, Gods face, which Moses termed in the [Page 159] eighteenth verse, Gods glory, expounding the former by the later.

Vse. The consideration hereof should teach vs to reue­rence God in our hearts, seeing he dwelleth in such ad­mirable glorie. Whose glorie should we admire, but his glorie? whose greatnesse, but his greatnesse?

Secondly, let it moue vs to desire faith and illumina­tion, that with open face as in a cleare glasse we may behold the glorie of the Lord, 2. Cor. 3.18. Yea, let vs de­sire that the Lord may arise vpon vs, and his glory may be seene vpon vs, Esay 60.3.

Thirdly, it may teach vs to desire to be with God in heauen; for when we are dissolued, we shall see Gods face and his glorie, as the Angells are said to doe, Mat. 18.10.

This is my Sonne. Doctrine. Christ is the Sonne of God by a twofold generation. First, by his eternal generation, as he is the second person in the blessed Trinitie, which generation who is able to declare? as the Prophet saith, Esay 53.8. Secondly, by a temporall generation, as he is man. For the power of the Highest ouershadowed the blessed vir­gine: therefore that holy thing which was borne of her, was called the Sonne of God, Lu. 1.35. None were the sonnes of God thus, but Christ alone. Elect men are sonnes of God, but this is by adoption, and not by na­ture. Christ is the onely begotten of the Father, Iohn 4.11.

Vse. Let this teach vs to take notice, that Christ is very God; for as a man begets a man like vnto his owne kind, so God in like manner must needs beget a God; for else we should make God more impotent then man, yea then any other creature; for euery like begets his like.

Secondly, let it teach vs to admire Gods Philanthro­pie or loue to man, in that he vouchsafed to giue his Sonne, his beloued Sonne, his onely begotten Sonne, to the death; yea, to the execrable death of the crosse, and that for his enemies. O vnspeakeable loue! O ad­mirable mercy!

Thirdly, let it encourage vs to pray vnto the Father in the name of Christ: What will God deny vs if we pre­ferre our petitions in his Sonnes name? Surely nothing. Whatsoeuer ye shall aske the Father in my name, he wil giue it you: so saith our blessed Sauiour himselfe, Iohn 16.23.

That beloued one. Whence we may note, that Doctrine. Christ is beloued of God after an especiall manner. He is that be­loued one. God loueth the world, and he loueth all his workes, as they are his workes: he loueth the elect Angels, and he loueth his elect amongst men. But he loueth Christ aboue all, and that for iust cause. Christ is best worthy to be beloued: first, because of his excel­lency; he is the brightnesse of Gods glorie, and the ex­presse image of his person, Hebr. 1.3.

Secondly, he is most innocent, he neuer ttansgressed the will of his Father at any time; he finished the worke which was giuen him to do, Iohn 17.4.

Thirdly, he layd downe his life, that he might take it vp againe, therefore the Father loued him, Iohn chap. 10. verse 17.

Many other reasons might be alledged, to proue that Christ is chiefly beloued of the Father, but we will not insist vpon them. Wee will rather answer to the ob­iections which may be made to the contrary.

Some may obiect possibly that in Iohn 17.23. where [Page 161] it is said, that God hath loued his people with the same loue, wherewith he hath loued Christ himselfe. I an­swere, It is meant of the same kinde of loue, but not of the same degree.

Againe, if any shall obiect further, that God gaue his Sonne Christ for the redemption of the elect world, and therefore that hee loued the elect world better then Christ: I answere, It followeth not: For, God did not so giue his Sonne, as vtterly to part with him; he gaue him indeede to suffer death, but he gaue him not abso­lutely away.

Thirdly, if any shall obiect, that the Father did not so tenderly loue Christ as this text may seeme to imply, because he suffered him to liue so poore in the world, so despisedly; because he suffered him to be so wronged, to die such a death, yea because he stood not by him in his afflictions, but forsooke him: I answere, We must not iudge of the loue of God, or of his hatred by these outward things. The Sunne doth not alwaies shine to vs, but it alwaies shines in the firmament. So the loue of God doth not alwaies appeare, but it is alwaies feruent in him.

Vse. Let this teach vs the more to admire Gods loue to­wards vs, in that he would giue his Sonne whom he lo­ued so deerely, for our redemption; yea, it must teach vs to be content to part with whatsoeuer we loue best for Gods cause.

Secondly, let it be matter of comfort to the children of God: For, certainly if God hath not spared his Sonne whom he loued so deerely, but hath giuen him to death for vs all, how shall he not, with him, giue vs all things also? As the Apostle speakes, Rom. 8.32.

Doctrine. In whom I am well pleased. These words imply or de­note vnto vs two points. First, that God the Father is, and euer was, well pleased with Christ, and secondly, in him, well pleased with the Church. For the first point, viz. that God the Father is, and euer was well pleased with Christ himselfe, it is euident. First, because he is the Sonne of his loue, and can any one hate his sonne whom he lo­ueth? Secondly, because he neuer transgressed the will of his Father at any time; and what father is there, but he must needes be well pleased with such a Sonne? Thirdly, it is manifest that Christ was highly in the Fa­thers fauour at all times, in that the Father did so migh­tily preserue him in his infancy, in that he assisted him to doe so great workes, in that he heard him at all times, Iohn. 11.42. and in that he graced him by an audible voice from heauen: This is my beloued Sonne in whom I am well pleased.

Obiection. But here some may possibly obiect; Did not Gods wrath smoake against Christ for our sinnes? Did not Christ treade the wine-presse of the Fathers wrath? Yea did he not cry my God my God why hast thou forsaken me, vpon the crosse? And if so, how then is it true that Christ was alwaies in fauour with God?

Answ. I answere: Christ endured indeede the wrath of God for sinne; namely for the sinnes of the Church; and thus Gods wrath did smoake against him, and did not spare him: but the lord was able to distinguish betwixt Christs person and our sinnes, and to expresse his wrath against sinne, but yet to be well pleased with his Sonne.

Vse. Let this teach vs not to iudge of the fauour or hatred of God, meerely by outward sence. God was well plea­sed with Christ, when Christ in the meane time endured [Page 163] persecution and pouerty, a shamefull death; yea, the pangs of hell in his soule, in the Garden, and vpon the crosse. God hid his countenance from Christ, in his greatest extreamitie, and yet Christ was in great fauour with him. And so I say to poore deiected Christians, though they may be in great extremitie for a time, as though God had vtterly forsaken them, yet let them not despaire: they may be in base estate for the present, and yet be highly fauoured of God, with the virgin Mary, Luke 1.48.28. They may, possibly, cry out with Christ, my God my God, why hast thou forsaken me; and yet indeede be in great fauour with God, as we see in this text.

But to come to the second point. As God was al­waies well pleased with his Sonne; so, in him, he is well pleased with his Church: And the same point is also implyed in these words; In whom I am well pleased. For the proofe of the point, I referre the reader to that in E­phes. 2.16; where it is said, that Christ hath reconciled both Iewes and Gentiles to God, in one body, by the crosse. And to that in Coll. 1.20. where it is said of Christ, that hee made peace through the blood of his crosse, and reconciled all things in heauen and earth.

Obiection. If any shall obiect that in Psal. 106.40. that Gods wrath was kindled against his people, in so much that he abhorred his owne inheritance, and therefore that God is not fully reconciled to his Church, or throughly well pleased with it.

Answer. I answere. God indeede is neuer well pleased with sinne, but he will visite our transgressions with a rod. He is not so mercifull but he will still appeare to be iust. But [Page 164] let vs assure our selues of this, that though the Lord be displeased at our infirmities; yet vpon our Repentance and Faith in Christ, he is graciously well pleased with our persons.

Vse. Let this teach vs to be thankefull for the inualuable gift of Christ, our excellent peace-maker; had it not beene for him, the wrath of God had remained vpon vs, for euer and euer.

Secondly, Let it be matter of comfort to all them which mourne in Zion. It may be thou feelest nothing but wrath; but be of good comfort, if thou beest a new creature, all thy sinnes are washed away in the blood of Christ, and thou art fully reconciled to God, and God is well pleased with thee.

Thirdly, let this teach vs to labour to get Faith, where­by we may apply this reconciliation, wrought by Christ, vnto our selues, that we may be assured in our owne consciences, that God is well pleased with vs. I marueile how any can eate, or drinke, or lie downe in their beds with any peace, without this assurance.

In whom I am well pleased. Before we passe from this verse, it shall not be altogether impertinent to cleare one scruple which may arise, viz. why the Apostle doth not relate the whole speech which came from heauen, but doth cut it off, as it were, in the middest; for the speech compleately related is this: This is my beloued Sonne in whom I am well pleased, heare ye him, Mat. 17.5. now why doth the Apostle leaue out this clause, Heare ye him? Which may seeme to be as necessary as the for­mer part of the speech; for, is it not as necessary that we should heare Christ as our great Prophet, as know him to be the beloued Sonne of God; or Know that [Page 165] God is well pleased with him? Surely yes.

I answere: The Apostle doth leaue out this clause, Heare ye him, for diuers reasons.

First, because the former part of the speech doth im­ply the latter as a necessary consequence, though it be not expressed. For if Christ be the beloued Sonne of God, then certainly, we ought to heare him; according to that in Math. 21.37. They will reuerence my Sonne, that is, they will surely heare him, and giue entertain­ment vnto him.

Secondly, the Apostle may leaue out this speech, Heare ye him, because he knew it was sufficiently expres­sed in other places of Scripture, as in Mat. 17.5. Mark. 9.7. Luke 9.35.

But the point hence to be gathered is this, namely that Doctrine. The Scriptures haue a necessary dependence one vpon another, and one place expounds another.

This is manifest out of the Text, for these words Heare ye him, being wanting in the Text, are supplied out of the Euangelists, namely, out of the forenamed places, Mat. 17.5. Mar. 9.7. Luke. 9.35.

The like we reade in Math. 26.51. where the name of him which drew his sword and smote the seruant of the high Priest, and cut off his eare, is not expressed, no nor yet the name of him which was smitten. But that which is wanting in Matthew, is supplied in Iohn 18.10. where both the name of the smiter is expressed Sy­mon Peter, and the name of the person smitten, to wit, Malchus.

In like manner, whereas it is said more obscurely that the disciples had indignation, saying, To what purpose is this waste, as though many disciples had murmured a­gainst [Page 166] the powring of the sweete ointment vpon the head of Christ, Math. 26.8. The same is made more ma­nifest, Iohn 12.4. where it is said that one of the Disciples said, to wit, Iudas Iscariot, Symons sonne; Why was not this ointment sold, &c.

Lastly, whereas it is more obscurely said Math. 27.44. that the theeues which were crucified with Christ, did vpbraid him, as though both the malefactors had railed vpon Christ: The same is made more manifest in Luke 23.34. where it is said, that one of the malefactors which were hanged rayled on him.

Quest. Here it may be demanded, wherefore the Spirit of God doth not fully expresse himselfe in euery Text, but leaues some thing vncleared in this or that place, by some other text else-where in Scripture to be cleared and expounded?

Answ. First, in honour of the worde it selfe, that it might not be despised for the plainenesse.

Secondly, in the singular wisedome of God, who will by this meanes giue occasion to his children to search the Scriptures, and to acquaint themselues with the whole word of God.

We heard. Whence we may note, that Doctrine. Gods voice is an audible voice. The Lord spoke from heauen, and his voice was heard and vnderstood, as appeareth in this Text and the like. We reade in Isay 30.30. The Lord shall cause his glorious voice to be heard, and in Psal. 68.33. He sendeth forth his voice, and that a mightie voice, and in Marke 15.34. At the ninth houre Iesus cried with a loude voice, Eloi eloi lama sabachthani, and in 37. verse of the same Chapter, Iesus cried with aloude voice, and gaue vp the Ghost.

The voice of God is so mighty, as that the insensible creatures are sensible of it, Hebr. 12.26. Whose voice then shooke the earth, but now he hath promised say­ing; Yet onee more I shake not the earth onely, but al­so so heauen.

Yea, the dead shall heare the voice of the Sonne of God in their very graues at the last daie, Iohn 5.25.

Vse. The audiblenesse of Gods voice may serue to con­uince vs of his mighty power; a strong voice argueth the strength of the speaker; and so the mightinesse of Gods voice doth argue the mightinesse of his power.

Secondly, it may teach vs Ministers which speake in Gods stead, not to fauour our selues too much, but to straine our selues, that we may be heard of the people, and to extend our voices if it be necessary to make them audible. And this the Lord requireth, Esay 58.1. Crie a­loude, spare not, lift vp thy voice like a trumpet, &c.

Thirdly, it may teach people to do what in them lies, to eleuate the voice of their Minister. They must pray for him, that God would open vnto him the doore of vtterance, Ephesians 6.19. Secondly, they must not daunt his spirit by discouragements, but rather put life into him by their encouragements, Iosua 1.18. where the people say vnto Iosua, Only be strong, and of a good courage. Thirdly, they must beware of rebellion against Gods word and disobedience; for rebellion and diso­bedience are an especiall cause that the tongue of the Prophet doth cleaue to the roofe of his mouth, Ezechiel 3.18.

Fourthly, it must teach vs to be thankefull, in that the voice of God, I meane the voice of the Ministrie, is so audible amongst vs: in that we haue so many sonnes of [Page 168] thunders, to sound the word in our eares. Christ pro­nounceth the eares of his Disciples blessed, in that they heard, Matth. 13.16. and so certainly they were, hauing grace, not onely to heare, but also to obey.

We were with him. That is, we three, Peter, and Iames and Iohn: for these were the three which Christ led a­long with him when he went into the mountaine where he was transfigured; as appeareth in Marke 9.2. And it is a thing to be obserued, that Christ admitted these three aboue the rest of the Apostles vnto diuers busines­ses; as when he raised Iairus his daughter, he suffered no man to goe in with him, saue Peter and Iames and Iohn, and the father and mother of the maide, Luke 8.57. Also, when he went apart to pray, he tooke Peter, and Iames and Iohn with him, commanding the rest of his Disciples to stay behind in a place which he appoin­ted them, Marke 14.33.

And so here when Christ went to be transfigured, he tooke with him Peter, and Iames, and Iohn.

And the reason may be; first, because Iames, Cephas and Iohn seemed to be Pillars, as we reade, Galat. 2.9.

Secondly, it was out of Christs owne freedome; it was lawfull for Christ freely to vouchsafe certaine pri­uiledges vnto these three, which he would not vouchsafe the rest of the Apostles.

We were with him. Whence obserue, that Doctrine. It is an e­speciall priuiledge to be conuersant with Christ. So it is pleaded here; we were with him when others were not admitted. We see by experience, that it is a priui­ledge to be familiar with great men: for great persona­ges will not be familiar with euerie one, neither is it fit they should. How much more then is it a priuiledge to [Page 169] haue familiaritie with God?

Secondly, the benefits receiued by familiaritie with God, do proue it to be an especiall priuiledge. For first, by being familiar or conuersant with Christ, we learne many things; according to that in Prou. 13.20. He that walketh with wise men, shall be wise. Secondly, by be­ing conuersant with Christ, we receiue contentment and ioy, as it is said, Ioh. 3.20. But the friend of the Bride­groome which standeth and heareth him, reioyceth greatly because of the Bridegroomes voice. Thirdly, by being conuersant with Christ, we are in safety. This Ie­remy acknowledgeth in his twentieth chapter and ele­uenth verse: The Lord is with me as a mighty terrible one; therefore my persecuters shall stumble, and they shall not preuaile.

Obiection. But some may possibly obiect: Yea but if any be continually in Christs presence, he must walke very ac­curately; he must not speake an idle word, nor haue a wanton looke. And this degree of precisenesse may seeme rather to be a bondage then a priuiledge. Answ. It is in­deed a bondage to the wicked and gracelesse, to be exer­cised in true holinesse: but vnto the childe of God it is the sweetest freedome in the world.

Vse. Let it therefore teach vs to labour for this priuiledge (to wit) to walke with God, and to be conuersant with him; and that we may attaine thereunto, obserue we these directions.

First, we must be conuersant in the word▪ 1. Iohn 1.3. That which we haue seene and heard, declare we vnto you, that yee also may haue fellowship with vs; and truly our fellowship is with the Father, and with his Son Iesus Christ. Secondly, we must beware of sinne; for [Page 170] God will haue no fellowship with the stoole of wicked­nesse: and, If we say, that we haue fellowship with him, and walke in darkenesse, we lie, and do not the truth, 1. Iohn 1.6. Thirdly, we must be very conuersant in works of holinesse. For, where two or three are gathered to­gether in Christs name, there is he in the midst of them, Math. 18.20.

Vse. Let it also teach Christians which are partakers of this priuiledge of hauing fellowship with God, to be thank­full. As Henock was much bound to God for this fellow­ship, and Abraham and Moses, and Peter, and Iames and Iohn; euen so art thou which enioyest this fellow­ship, though it be in an inferior degree. If a King should admit thee into great familiaritie with him, and thou shouldest despise it, and make light of it, were it not most iust for him to cashiere thee out of his presence, and to depriue thee of his princely familiarity? Euen so, if God vouchsafe to be familiar with thee, and thou prize it not, how iust is it for him to hide his counte­nance from thee, and to depriue thee of his familia­ritie?

Vse. Lastly, this sheweth the miserie of the wicked; for they are not partakers of this priuiledge of hauing fel­lowship with Christ, but their fellowship is with the di­uels; with them they conuerse, with them they consult, of them they are taught, and them they obey.

In the holy mount. Here it may be demanded, Why Christ was transfigured rather in a mountaine then in a valley? This might be for this reason, namely, that the eminency of the place, might put the Apostles in minde to lift their hearts vp vnto God, and to haue their mindes aboue in this holy businesse. For what was the reason [Page 171] that the Temple was built vpon an hill, but for the same cause? And what was the cause that Abraham went vp into the mountaine to offer his sonne Isaac, but for the same reason?

Vse. Let this teach vs in heauenly matters, to haue our hearts aboue. Heauenly actions should be performed with an heauenly minde; and that we may doe so, ob­serue we these rules. First, we must empty our mindes of worldly occasions, before we come into Gods house; we must leaue these as seruants, at the foote of the hill, as Abraham did. 2. We must vndertake holy businesses with preparation. 3. We must beware of such obiects as disperse our thoughts in the time of Gods ordinance.

Holy mount. Why was this mountaine called holy, more then another mountaine? Surely not in respect of the earth or matter whereof it consisted, but because of Gods presence.

The point hence to be obserued is this, viz. that Doctrine. Euery place, during the time of Gods especiall presence and holy or­dinance, is holy. Yea, the very open fields and mountains are holy vpon this occasion; as we reade, Exod. 3.5: Mo­ses come not nigh, put off thy shoes, the place where thou standest is holy ground. Hence it is that Gods temple is tearmed an holy Temple in Psal. 5.7. and in diuers other places of the Psalmes.

Vse. This makes against them which carry themselues vn­reuerently in the house of God, and that in the very time of Gods ordinances, either by sleeping or gazing, or by pride, or by stealing, &c. Of these it may truly bee said; Thine holy Temple haue they defiled; and, My Fathers house is the house of prayer, but you haue made it a denne of theeues.

Secondly, this must teach vs to reuerence Gods San­ctuary, as we are taught, Leuit. 19.30. Whilest we la­bour to shunne the superstitious opinions which idola­ters haue of their Temples, we must take heede that we fall not into the other extremitie, to wit, to haue a base opinion of Gods house.

We haue a more sure word of Prophecy: Or, as it is in the originall: We haue a more sure Propheticall word: as though the Apostle had said, That which I write vnto you concerning Christ, it was confirmed not only by a liuely voice of God the Father from heauen; but also by the Canonicall writings of the holy Prophets.

Whence we are to obserue, that Doctrine. The Gospell of Christ is an infallible truth. It hath witnesse both from God and man. That it hath witnes immediatly from God, it is euident by the voice which came from heauen: This is my welbeloued Sonne, in whom I am well pleased; heare him: And that from man it is manifest; for vnto Christ doe all the Prophets giue witnesse, Acts 10.43. Yea, all the Prophets, from Samuel, and those that follow after, as many as haue spoken, haue also foretold of these dayes, Acts 3.24.

To this purpose is that in Luke 1.60. He hath raysed vp an horne of saluation for vs, in the house of his seruant Dauid, as he spake by the mouth of his holy Prophets which haue beene since the world began: And that in Iohn 5.39. Search the Scriptures, for in them ye thinke to haue eternall life, and they are they which testifie of me. In a word, Christ was written of in Moses, in the Prophets, and in the Psalmes, Luke 24.49.

Vse. This must serue to confirme our faith concerning Christ, that he is the true Messiah; and concerning [Page 173] his Gospell, that it is no other but the very truth. If we will not beleeue both God himselfe and all his Pro­phets, whom should we beleeue?

Secondly, it may serue also to aggrauate the sinne of atheisme and infidelitie. What doe these cursed sinners but giue God himselfe and all his Prophets the lie?

A more sure word. That is, a more sure word then that which came downe from heauen, saying; This is my beloued Sonne, &c. Here it may be demanded, how the Apostle can speake this without blasphemy; for that voice which came downe from heauen, was the voice of God himselfe, then the which, what could possibly be more sure?

Some, for the clearing of this doubt, affirme, that the Comparatiue degree here is put for the Positiue: We haue a more sure word, that is (say they) we haue a sure word; but we cannot agree to their iudgement: but taking the words as they are in the text, my sentence is, That the word of the Prophets is said to be a more sure word then that voice which came from heauen, not be­cause it was more true, but because it was of more au­thoritie with the people vnto whom Peter wrote. They distrusted not the voice that came from heauen: but a­boue all other voices they kept themselues close to the voice of Scriptures.

Hence learne we Doctrine. To prize the sentences and speeches of Scripture aboue all other sentences and speeches whatso­euer.Let vs esteeme the Scripture the surest foundati­on. For the proofe of this point I referre the Reader to that in the second epistle of Iohn tenth verse; If there come any vnto you, and bring not this doctrine, receiue him not to house, neither bid him God speed: and to [Page 174] that in Gal. 1.8. Though we, or an Angell from heauen preach any other gospell vnto you then that which we haue preached vnto you, let him be accursed. Vnto this accordeth that in Ephes. 2.20. Ye are built vpon the Foundation of the Apostles and Prophets, Iesus Christ himselfe being the chiefe corner stone. And that in 1. Corinth. 3.11. Other foundation can no man lay but that which is layd, Iesus Christ. By all which places it is manifest, that the Canonicall Scripture is the sure Foundation.

Obiection. But here some may possibly obiect, That the Church is said to be the pillar and ground of truth, 1. Timothie chapter 3. verse 15. and therefore, that we ought rather to depend vpon the authority of the Church then vpon the Scripture.

Answ. I answer: The Church is so termed, not in respect of it selfe, but in respect of its Ministerie; euen as Iames and Cephas and Iohn were counted to be pillars, not for their persons, but for their doctrine, Galat. 2.9. So that the place rightly vnderstood, doeth rather confirme the authority of the word, then in any sort infringe it.

Vse. Let vs learne therefore to keepe close to the word of God, and to ground our faith vpon it alone. Let vs not receiue, as a foundation, any mans writing, though neuer so learned or eloquent, further then he is able to auouch his writing by the word of God. Remember that in Iohn 10.5. We must not know, that is, approue the voice of a stranger, if we will approue our selues to be the sheepe of Christ.

Vse. Secondly, this may comfort true Christians. The Lawyer, the Physitian, the Philosopher, haue their Au­thours, vpon whom they doe especially ground: but [Page 175] the Christian hath a more s [...]re foundation; namely, the word of God. In like maner, the Anabaptists haue their dreames and fancies, in stead of reuelations to ground vpon: and the hypocrite, he hath the iudgements, or ra­ther the persons of such and such whom he esteemes re­uerent Ministers to rest vpon; but the sound Christian hath respect onely to the word of God, and so layeth a sure foundation. And the truth is, this foundation wil stand when all other will shrinke and come to nothing.

Whereunto taking heed ye doe well. Whence we are to note three points: first, that it is the duty of all Christi­ans to giue diligent heed to the word of God: Second­ly, that it is a commendable thing also so to do: Third­ly, that it is the duty of a Minister to encourage the peo­ple in well doing, by commending them for their ver­tues.

First, that 1. Doctrine. It is the duty of all Christians to giue diligent heed to the word of God, it is manifest: For if the word spoken by Angels was stedfast, and euery transgression & disobedience receiued a iust recompence of reward: how shall we escape if we neglect so great saluation? Heb. 2.2.3. Yea it shall come to passe, that whosoeuer will not heare that Prophet, that is, Christ in the Ministerie, shall be destroyed from amongst the people, Acts chap­ter 3. verse 23.

Reason. And there be many reasons to moue vs to giue heede to the word: first, because it is the word of God, and not of men: Secondly, because it is the especiall instrument of our saluation: Thirdly, because whoso despiseth the word, shalbe destroyed, Prou. 13.13. Fourthly, because he that turneth backe his eare from hearing the Law, e­uen his prayers shalbe abhomination, Prou. 28.9.

Quest. But, what is it to haue respect or to giue heede to the word of God?

Answer. It is, first, diligently to frequent the house of God, where it is faithfully taught. Secondly, to marke and to hearken carefully to it whilest it is deliuered. Thirdly, to examine our selues by it, and to make conscience to practise it.

Vse. This may serue iustly to reproue multitudes at these dayes wherein we liue: first, such as are negligent com­mers to the Church. Secondly, such as come to the Church, but attend not as they ought to the word, but suffer their mindes and senses to be carried after other matters. Thirdly, such as come and hearken to the word, but go their way againe without any purpose to practise any iot of that which they heare. All these are negligent hearers, they attend not to the word of God, or they take not heed vnto it.

The second doctrine propounded is, that Doctrine. It is a com­mendable thing to take heede to the word. To the which taking heed ye do well, &c.

For what did our Sauiour so highly commend Mary in Luke 10.42? but because she had chosen the good part, that is, attended vpon the hearing of the word for the attaining of saluation. And, for what were the Be­roeans so highly commended? Acts 17.11. but because they searched the Scriptures, &c.

Reason. And to heare and take heed to the word must needes be commendable: first, because it is an honest practise. Secondly, because it is a godly practise. Thirdly, be­cause it is, and hath beene the practise of all Saints from generation to generation.

Vse. This serues iustly to condemne the practise of them [Page 177] which rayle against going to sermons, against reading Gods word, and other holy duties. These rayling Rab­shachees should consider, that it were their duty rather to commend these practises.

Secondly, this may serue to teach vs, neuer to be a­shamed of this practise of taking heede to the word of God; though all the world should cast contempt vp­on it, yet the thing in it selfe is truly commendable.

Thirdly, this may serue to encourage all such as giue diligent heede to the word of God, alwaies prouided, that they be carefull to follow two callings, viz. both their generall calling, and also their particular. A true Christian must so heare, as that he still haue time to earne his owne bread; and he must so labour for things necessary for this life, as that still he haue his religious houres euery day to attend vnto Gods word either read or preached.

Ye doe well. Whence obserue in the third place, that Doctrine. It is the dutie of Ministers to encourage the people in their hea­ring of Gods word, by due commendation giuen vnto them for the same. Thus doth Peter in this Text, when he per­ceiued that his auditory did giue diligent heede to the things that were spoken; he animateth them with this commendation, Vnto the which giuing heede ye doe well. The like practise we obserue in Paul, in 1. Cor. 11.2: Now I commend you brethren that you remember me in all things, and keepe the ordinances as I deliuered them vnto you. And in 1. Thess. 1.6: Ye became followers of vs and of the Lord, hauing receiued the word in much affliction with ioy in the holy Ghost. So that ye were ensamples to all that beleeue in Macedonia and A­chaia.

The like practise we see in Christ, Luke 8.21. My mo­ther and my brethren are these which heare the word of God, and doe it; he so farre commendeth the diligent hearers of Gods word, that he seemeth to preferre them before his mother which brought him into the world. The like we see in the same our blessed Sauiour in Reu. 3.8. where he commendeth the Church of Philadelphia for keeping his word.

Reason. And there is good ground for it, that a Minister may and ought to commend the people for their diligent heede giuen vnto the word. As first, because it may be a meanes to encourage them in their zeale, yea, to make them more zealous. Secondly, because it may be a meanes to stirre vp others, which are as yet negligent of the word, to become zealous hearers of the same. Thirdly, because a Minister shall hereby discharge a Mi­nisteriall good dutie to God, though no successe should follow vpon the same.

1. Obiection. But some, possibly, may obiect, That it is not safe to commend Gods children for their well doing, lest they should be puffed vp by our commendation. Answ. I answere: We must not be too iealous of our brethren we must hope the best; let vs doe that which God requireth as a duty of vs, and leaue the successe to God.

2. Obiection. Others may likewise obiect, that it is not safe for a Mi­nister, of all other, to commend people for taking heede to the word of God; because this were the way to come to be suspected of vaine-glorie, or of going about to draw disciples after him: so, if a Minister shall giue almes, he shall finde some that will taxe him for hypo­crisie; or if he preach earnestly against sinne; some, pos­sibly, will say he is too busie or contentious: But a Mi­nister [Page 179] in this case, must passe very little to be iudged of mans iudgement, there is one which iudgeth him, which is the Lord. Let a Minister doe that which is pleasing to God, though all the world should censure him for it.

Vse. This may serue iustly to reproue too many Ministers, which reproue people for taking heede to the word, thinking them to be too forward, if they be zealous to heare: But let such know, it were their dutie rather to commend such people, and to blesse God for them, and to turne the edge of their reproach vpon profane negle­cters of the ordinance of God.

Secondly, this should teach Gods people, to giue such heede vnto the word, and to be so diligent in hea­ring and attending, and to carry themselues so reuerent­ly in the house of God, as that Ministers may haue iust cause to commend them, and to reioyce of them. Euery one could be content to be praised, but how few be there which labour to deserue prayse?

Thirdly, this should teach vs to be thankefull to our gracious God, in that he is not only content to accept of our zeale and forwardnesse, but also is willing that we should be commended for the same.

As vnto a light. Whence note this point, viz. that Doctrine. the word is a light. And for proofe hereof, I referre you to that in Psal. 119.105: Thy word is a Lampe vnto my feete, and a light vnto my path: and 1. Iohn 2.9: The darkenesse is past, and the true light now shineth: and Iohn 5.35. Ye could haue reioyced in his light for a sea­son: and Iohn 3.14. This is the condemnation, that light is come into the world, and men loued darkenesse rather then light.

Reason. And indeede the word of God may well be compa­red to light. First, because as light is an incorruptible thing; though it shine vpon a stinking dunghill, yet it is not corrupted: Euen so the word is vncorruptible seede, as Peter termeth it 1. Pet. 1.23. And though it be preached to neuer so base persons, yet it receiueth no tainture or infection.

Secondly, because as light discouereth the soulnesse of the roome or place where it shineth; euen so doth the word discouer the iniquitie of such places where it is preached. A man sitting in a darke house in the night, may thinke he sits in a cleane place; but when the Sunne ariseth in the morning, then hee plainlie discerneth the contrarie: Euen so people being in darkenesse, may, possibly, thinke themselues to be in a cleane estate; but when the word of God comes, it quickly discouereth that they are not cleansed from their filthinesse.

Thirdly, because as the light, in respect of the obiect, hath a contrarie effect: For shining vpon a dead car­kase, it causeth to smell the more odiously; but shining vpon hearbs it maketh them the more fragrant. Euen so the word is the fauor of death vnto death vnto the re­probate, but the sauor of life vnto life, vnto the elect. It hath a contrary effect in respect of the hearers, though it be one and the same in it selfe.

Question. Is it then in the power of the word to enlighten with­out the Spirit? Not so, for as the Spirit ordinarily with­out the word will not worke; so the word without the Spirit cannot worke. The word may fitly be compared to a Torch, and the Spirit to the fire which kindleth it; The Torch is a fit instrument to gaine light by, but yet vnlesse it be lighted it giueth no shine: So the word is [Page 181] a fit instrument to enlighten the eyes of the blinde, but yet vnlesse the Spirit doe kindle it, it can giue no sauing light.

Vse. The vse of this point may be, first, to discouer the ve­ry cause why the word is so hated by lewde and wicked men. It is because it is a light, and discouereth their naughtinesse. What doth the theefe or the adulterer hate more, then if any come with a candle to reueale his practises? Hence it is that our Sauiour saith in Iohn the third chapter, and the twenty verse: Euery one that doeth euill hateth the light.

Secondly, this maketh for the iust condemnnation of vngodly men, that when light is come into the world yet loue darknesse more then light, Iohn 3.19. How many wretched persons be there in the world, that when for the present they haue the light of the Gospell, are weary of that, and desire rather the times of Popery wherein they might be nuzled vp in blindnesse and ig­norance?

Thirdly, this should teach euery one of vs to be thankfull vnto God for the word, as for a comfortable light; and to labour to be sensible, how we should fit in darkenesse and in the shadow of death, were it not for this blessed lampe.

Fourthly, it should teach vs, whilest we haue the light to walke in the light, lest darknesse come vpon vs, Iohn 12.35. Yea, being children of the light, we must walke as children of the light. We that haue light must not stumble and fall, as they that walke in the darke; but we must walke honestly as in the day, not in ryoting and drunkennesse; not in chambering and wantonnesse, nor in strife and enuying, &c. Rom. 13.13. But alas my belo­ued [Page] who [...] conclude, either, that we haue not the true light, or [...] the lest, that we walk not as children of the light. I speake this to our shame.

In a darke place. That is, in the heart vnregenerate. Whence obserue we this instruction, viz. that Doctrine. The heart of euery vnregenerate man, is a darke and obscure dungeon; yea, a darke hell or hades, wherein there is no sauing light or knowledge.

For proofe of this, consider these places of Scripture, Rom. 1.21. They became vaine in their imagination, and their foolish heart was darkened, Math. 4.15. The peo­ple which sate in darkenesse haue seene great light, and to them which sate in the region and shadow of death, light is sprong vp. Luke 1.78.76: To giue light to them which sit in darkenesse, and in the shadowe of death. Isay 60.2. Behold the darkenesse shall couer the earth, and grosse darkenesse the people. Ephes. 5.8. You were once darkenesse. And, Psal. 82.5. They know not, neither will they vnderstand, they walke on in darke­nesse.

Reason. And an vnregenerate heart, may well be compared to a darke place. First, because as a darke place is without light, so is the vnregenerate heart. Isay 8.20. If they speake not according to this word, it is because there is no light in them.

Secondly, because as a darke place is a fit receptacle for deboysht and lewde persons; euen so the vnregene­rate heart, is a fit receptacle for diuels and foule spi­rits. Luke 11.20. When the strong man armed keeps the house, &c.

Thirdly, because as men commonly are not ashamed [Page] of [...] which they play in secret, because they thinke no eye seeth them; so whatsoeuer sinnes an vnre­generate person, in his darke estate, committeth, he is farre from being ashamed of the same. Ier. 6.15: Were they ashamed when they had committed abhomina­tion? Nay, they were not ashamed, neither could they blush.

Fourthly, because as darke places are commonly na­stie and vnsauorie: Euen so is an vnregenerate heart foule and filthy in the sight of God; no dungeon, no sinke, no vault is so stinking in our nostrils as an vnsan­ctified heart is in the nostrils of God. Psal. 14.1: They are corrupt. It is a Metaphor taken from things which are putrified for want of salt: Because as that which is putrified, sendeth forth an ill sauor, so doth a putrified and rotten heart.

Obiection. Yea, but many vnregenerate persons may haue great knowledge in religion, therefore how is their hearts a darke place? Answ. Not because they haue no knowledg at all, but because they haue no sauing knowledge.

Vse. The consideration of this point, may serue to hum­ble all vnregenerate persons; let them remember that their foolish hearts are full of darkenesse, and therefore let them not magnifie themselues in respect of naturall wit; let them be more humbled for that excellent light which they want, then puffed vp, in any sort, for that vnsufficient light which they haue.

Secondly, this should teach vs to loath our selues in respect of our naturall condition. What were we but darkenesse and corruption before our effectuall calling? Is thy heart now a lightsome Temple? remember that in times past, it was a darke dungeon.

Thirdly, this should serue to conuince vs of the ne­cessity of the vse of enlightening meanes; as of hearing Gods word preached, and the like. We are in darke­nesse naturally, and therefore haue neede of light; and what meanes is it ordinarily that doth turne men from darkenesse to light, but Gods word truely preached? Acts 26.18.

Vntill the day dawne. By the dawning of the day, and the day-starre, in this place, we are to vnderstand effectu­all illumination, or the gift of Christ, as it is explaned, Luke 1.78.

And effectuall illumination, or the gift of Christ, is fitly compared to the dawning. First, because as the dawning is but a small light at the first; euen so illumi­nation at the first is but small. Iob. 26.14: Loe these are part of his waies, but how little a portion is heard of him?

Secondly, because as the dawning, though it bring but a little light at the first, yet it brings great ioy, both to man and beast; so effectuall illumination, though it be weake as the first, yet being in truth, it bringeth ioy to the Angels; for the very Angels reioyce of the con­uersion of a sinner, Luke 15. It bringeth ioy to the friends of a conuert: for what true friend is there but he reioyceth to see his friend conuerted? It bringeth ioy to God himselfe; for the father of the prodigall reioyceth to see the returne of his prodigall and grace­lesse sonne. It bringeth ioy to the Church of God; for what true member is there, but he reioyceth to see the body of Christ to be more and more perfected? Lastly, it bringeth comfort, or at the least matter of comfort to the party himselfe which is enlightened. Doth not a [Page 185] man reioyce to see the light shine in at the window, af­ter a darke and dismall night? how much more hath he cause to reioyce, in that he himselfe, who was darknesse, is now made light in the Lord?

Thirdly, as the dawning though it be but a small light at the first, yet it groweth greater and greater vn­till the perfect day. So it is with true illumination; It is a growing light. Prou. 4.18. But the path of the iust is as a shining light, which shineth more and more till the perfect day.

Fourthly, as the dawning is procured by the light of the Sunne; euen so true illumination floweth from Christ, as from the Sunne of Righteousnesse: The day­spring which visiteth vs is from on high, that is, from Christ, Lu. 1.78. And God which caused light to shine out of darkenesse, hath shined in our hearts, to giue the light of the knowledge of the glory of God in the face of Iesus Christ, 2. Cor. 4.6.

Thus we see, in some measure, the reasons why true illumination is compared to the dawning.

Againe, we are to note further, that as it is here com­pared to the dawning; so it is likewise to the morning Starre: and that for these reasons: first, because as the morning Starre is a beautifull creature, so is grace much more glorious. Secondly, as the morning Starre is the fore-runner of the Sunne, or of a greater light then it selfe: so grace is the fore-runner of glory. Thirdly, as the morning Starre vanisheth when the Sunne appea­reth; so faith, which is one of the first graces, it vani­sheth away, when Christ shall appeare, and when we shall receiue that which we beleeued or hoped for.

Quest. May not the reprobate haue this dawning and day starre arise in their hearts?

Answer. No verily. For though they haue some kinde of en­lightening, yet they cannot attaine effectuall illumina­tion: their enlightning is as the light of some vapour or exhalation streaming in the aire; which sometimes cau­seth men to thinke that it is breake of the day, when it is not: or, it is like vnto a blazing starre, which seemeth to be a starre when it is nothing lesse.

And there is a manifest difference betwixt the light of the elect, and the light of the reprobate.

• 1. Because the light of the elect is an effectuall light, the light of the reprobate vneffectuall, 1. Thessalonians 2.13.
• 2. Because the light of the elect is a growing light, the light of the reprobate not so, 2. Tim. 3.13.
• 3. Because the light of the elect is a transforming light, making them better; but the light of the repro­bate neither transformeth nor maketh better, Romans 1.32. verse.

Vntill the day dawne. Whence obserue, Doctrine. How long we ought to giue heed to the word of God, to wit, vntill we re­ceiue benefit by the same: yea vntill we be effectually en­lightned thereby, vntill the day dawne in our hearts, and the day Starre of Christs spirit arise in vs. And it is neces­sary that we should continue in diligence in this kinde vnto this time, I meane, vntill we receiue profit: for otherwise our labour would proue to be in vaine. If a man knocke at a doore, vnlesse he haue patience to stay vntill some come to the doore, to giue him an answer, his knocking is in vaine: Or if a Scholler come to this or that Schoole, if he be not content to remayne in the [Page 187] Schoole, vntill such time as he may be taught and per­fected, his coming to the Schoole is in vaine: euen so, if any shall come for a time to heare Gods word, and will not be content to waite vntill it shall please God to worke effectually vpon them, their coming is meerely vaine.

Obiection. But some possibly will say, I haue beene an hearer of the word these many yeares, and yet I cannot see that euer I receiued any benefit by my hearing; to what end should I heare any longer? Answ. Yes, there is reason thou shouldest be constant in hearing, for thou knowest not at what houre thou shalt be called into the Vine-yard, whether at the ninth houre, or at the eleuenth.

Obiection. If any shall obiect further and say, Are we bound therefore onely to heare Gods word, vntill we be effe­ctually wrought vpon, and may we then lawfully cast it off?

Not so: but the Spirit of God laboureth especially to strengthen vs to hold out till we be effectually wrought vpon, because we are in the greatest danger to cast off the word in our carnall estate, when we finde no relish in it. For a Christian that is effectually wrought vpon indeede, we need not almost bid him giue diligence to the word, for he hungereth and thirsteth after it as after his appointed food. The like place we haue, 1. Timothie 4.11. Till I come, giue attendance to reading, &c. it is not meant he should cast it off then.

Obiection. But, suppose a man heare the word all his lifetime, or at the least a great part of his life, and still the day dawne not in his heart: Is he bound still to attend? Answ. Yes verily, he is bound to reade in the word of God all the dayes of his life, that he may learne to feare the Lord, Deut. 17.19.

Vse. This serues iustly to reproue the peeuishnesse of ma­ny, which if they receiue not benefit by the word at the first, or second, or third hearing, they will presently cast off all, and heare no longer. These are like vnto him in 2. Kings 6.33. which cried, This euill is of the Lord, what should I waite for the Lord any longer? O wicked per­sons! how long hath the Lord waited your leisure? how long hath he expected your repentance, and you repented not? And are you not content to stay his leisure for mercy, and for your owne good?

Of priuate interpretation. By priuate interpretation we are to vnderstand such interpretation as any by their naturall wit, or naturall gifts shall giue vpon the Scrip­tures, without the helpe of the Spirit of God.

The point hence to be noted, is, that Doctrine. None is able to interpret Scriptures by their owne naturall vnderstanding, or naturall helpes, without the Spirit of God.

For the proofe of this I referre the Reader to that in 1. Corinth. 2.14. But the naturall man receiueth not the things of the Spirit of God; for they are foolishnesse vnto him; neither can he know them, because they are spiritually discerned. Now if he cannot know them, then much lesse can he interpret them. And to that in Marke 4.11. But to them that are without, all these things are done in parables. And to that in Reuelation 5.3. And no man in heauen, nor on earth, nor vnder the earth, was able to open the booke, nor to looke thereon.

Hence it is that the booke of Iob is termed a Parable, Iob 27.1. Because indeede both it and the rest of holy Writ is no other but a very Riddle or Parable vnto the naturall man. Hence it is that the Eunuch acknow­ledged, [Page 189] that he was not able to vnderstand what he read without a guide, Acts 8.31. And hence it is why so ma­ny thinking to vnderstand Scripture by the strength of their owne wit or learning, fall into grosse and damna­ble heresies.

Obiection. If any here shall obiect: Yea but do we not see ma­ny carnall Ministers, who by their gifts and learning are able notably to interpret the Scriptures?

Answ. We deny not but carnall men may be enabled to in­terpret Scripture, but then it is not by their owne carnall reason, or meere naturall helps, but either by the mini­steriall spirit, which may be giuen to a carnall man, as it was vnto Iudas, or else by the helpe of other holy Bookes, which haue bene penned by such as haue bene spirituall indeed.

Obiection. To what end then (may some say) should carnall per­sons reade the word, seeing they cannot interpret or vnderstand it? Answ. Yes, it is necessarie for euery man to reade the Scriptures, but he must not trust to his owne natural conceits for the vnderstanding thereof: he must reade, and he must get spirituall helpes; but especially he must desire the assistance of Gods Spirit for the vn­derstanding of that which he readeth.

Vse. The consideration hereof may serue to humble the learnedst men in the world: for suppose thou hadst as much learning as euer had any naturall man; yet be­hold here thou comest short: thou art not able with all thy Hebrue, and Greeke, and Latine, with all thy Logicke, Philosophie, and Rhetoricke to vnderstand this holie Booke, I meane the Scripture. This Booke surmounteth thy deepest and sharpest reason.

Vse. It serueth also to reproue the presumption of many [Page 190] carnall persons, which will wrest the Scriptures to their owne sence, though they haue no other warrant for their interpretations, but onely their owne naturall rea­sons.

Oh consider thou vaine man, thy owne interpreta­tion is vaine, no prophecie is of priuate interpretation. Thou must haue a better wit then thine owne, whereby to be enabled to interpret Scripture, or else thy pre­sumption is vaine.

Vse. This sheweth also what necessitie we haue to vnder­take reading with prayer. Reade we may, but to vn­derstand we cannot without the assistance of Gods Spi­rit. Let vs therefore earnestly craue his assistance vpon all assayes. Reading is sanctified by prayer.

Vse. This teacheth vs likewise to see the necessitie of Mi­nisters. The Church of God hath need of an interpre­ter; one of a thousand, as Iob speaketh in his thirtie and third chapter. How shall the people vnderstand without a guide? They may reade and beate their braine, but vnlesse they haue a guide, they may come short of sound vnderstanding.

Vse. Further, it must teach euery one that haue any ability to vnderstand the Scriptures aright, to giue the glorie to God; if his Spirit had not assisted thee, and taught thee, thou couldst neuer haue attained the knowledge thou hast, though it may be it is but weake, in compa­rison of that which thou must labour for.

Vse. Lastly, this teacheth, that we must giue no further credit to the glosses and interpretations of Councels and Fathers, then we finde them agreeable to the rest of the Scriptures. No man though neuer so learned, can interpret Scripture further then he is assisted by the [Page 191] Spirit. And that assistance which the Spirit giueth, is light from the rest of the canonicall scripture. Therefore as any is able to confirme their interpretations by scrip­ture; so farre we are to giue credit vnto them, and no further.

Knowing this first. Whence note, that Doctrine. None ought to be ignorant of this truth, to wit, that no Scripture is of priuate interpretation; yea euerie one ought to know this in the first place, or as a thing most necessarie to be knowne.

Reason. And why? first, because it is a fundamentall point; what point is there of greater consequence in Diuinitie, then this concerning the interpretation of Scripture? Now we must not be ignorant of fundamentall points, Hebr. 5.12.

Secondly, because if we be ignorant of this truth, we may easily be deceiued by Papists and others, which wil be readie to obtrude vpon vs the priuate interpretations of the Pope and popish Councels. I call their interpre­tations priuate, because they come from their owne braine and inuention, without warrant from the word of God.

Thirdly, we must not be ignorant of this, because it is written aforetime; and whatsoeuer was written afore­time, it was written for our instruction, as the Apostle speakes, Rom. 15.4.

Vse. This makes against Papists and others, which are ig­norant of this first point of Religion, and therefore are readie to receiue the priuate interpretations of men concerning the Scriptures, as of the Pope and others, which are of an erronious spirit.

Vse. If any shall here demaund, How they may come to know, that the Scripture is not of priuate interpretation: [Page 192] The way to know it, is, first, to know the words of this Text, and to beleeue them. Secondly, to pray God to conuince our consciences of the truth of them, that so we may beleeue them. Thirdly, to consider that the whole Scripture was giuen by the inspiration of God; and being so, then it must needs follow, that none but God knoweth the meaning of them, or can interpret them.

Vse. In the next place, let vs examine whether we know this necessary truth, or no. And it may be tried by these signes and markes. First, if we beleeue not euerie inter­pretation, but first trie it by the Scripture, whether it be sound, or no. Secondly, if we depend not vpon the per­sons or gifts of men, but haue maine respect to that which is written. Thirdly, if we be iealous of our owne interpretations, and giue no further credit to them, then we finde them agreeable to the written word. Fourth­ly, if we neuer reade the word, but we still desire the assi­stance of Gods Spirit for the vnderstanding of the same.

Lastly, let such as know, that the Scripture is not of priuate interpretation, be thankefull vnto God for this knowledge. For, how many be there in the world, e­specially amongst seduced Papists, which are ignorant of this point; and being ignorant, greedily imbrace pri­uate interpretations and idle inuentions, to their owne perdition or destruction?

Prophecy came not by the will of man. That is, the Pro­phets, in old time, did not according to their priuate conceits deliuer their owne inuentions in preaching; rhe Prophets were not like vnto such rash teachers, which preach that for doctrine which comes first to the tongues end, &c.

The point hence to be noted of vs is, that Doctrine. The Scrip­tures are not the inuention of man. They were not exco­gitated or inuented in pollicie, to keepe men in awe, as infidelious Atheists affirme. They came not, neither were they brought in by mans wit or wisedome. So saith the Text.

For the further proofe, I referre the Christian reader, to that in Gal. 1.11: But I certifie you brethren, that the Gospell which was preached of me, is not after man; for I neither receiued it of man, neither was I taught it: And to that in 1. Cor. 2.4; And my speech and my preaching, was not with entising words of mans wisedome.

Reason. And the truth is, such is the mysterie of the word, such is the godly simplicitie, such is the power, such is the stile, that it is impossible it should be inuented by man; Neuer man spake as this word speaketh.

Secondly, the penmen of the Scripture were vnlear­ned and plaine men, some of them being heardmen, and gatherers of Sycamore fruite, as was Amos 7.14. Others of them being fishermen, as were the Apostles. There­fore it is neither likely nor possible that they should in­uent such writings as the Scriptures are, by their owne braine.

Vse. Let this therefore teach vs not to receiue the word as the word of man; respecting of it according to the per­son or qualitie, or wisedome of him that doth deliuer it. It is not to be valued according to any mans worth. Let it also teach vs to abhorre all Atheisticall thoughts which call into question the authoritie of Gods word.

Holy men of God. In which words, three points con­cerning the Prophets and Apostles may be obserued. First, that they were but men. Secondly, that they were [Page 194] men of God. Thirdly, that they were holy men.

That Doctrine. The Prophets and Apostles were men and nor Gods or not Angels: It is euident not onely out of this place, but also by their owne confessions in other places; Isay confesseth himselfe a man of vncleane lips, Isay. 6.5. In like manner Barnabas and Paul, acknowledged them­selues to be men of like passions, Acts 14.15. And Peter saith to Cornelius, falling downe vnto him, Stand vp, I my selfe also am a man. Acts 10.26.

Reason. Yea, if they had not acknowledged it, yet reason would haue proued the truth of the point. For first, they were chosen from amongst men, Acts. 1.21. Of these men which haue companied with vs all the time that the Lord Iesus went in and out amongst vs, must one be ordained as a witnesse, &c.

Secondly, they had humaine frailties, which proued them also to be men; what imperfections were there in Moses, in Dauid, in Ionas, and in all the Apostles, I will not stand to relate them, being manifest vnto all such as are conuersant in the Scripture.

Obiection. If any shall obiect that, in Exod. 7.1. I haue made thee a God vnto Pharaoh; I answere: The meaning is, I haue made thee in stead of a God, as it is also explaned, Exod. 4.16. Thou shalt be in stead of a God to Aaron.

Obiection. If any obiect further, that Gods Ministers are tearmed Angels diuers times in the 7. Epistles, written to the 7. Churches, Reu. 2. and 3.

I answere; It is true; Gods Ministers are Angels by office, but not by nature.

Vse. We must not therefore wonder, much lesse be offen­ded if we reade or heare of the humane frailties of the Prophets and Apostles. Alas they were but men as [Page 195] well as we; let vs rather take occasion to admire the po­wer of God, who wrought so great things by such fraile instruments.

Secondly, it must teach vs not to worship the Pro­phets and Apostles, and much lesse other Saints which are inferiour vnto them. Remembring they are but men.

Thirdly, It must teach vs not to stumble if we finde humane frailties in the very Ministers. Alas, remember we be but men; yea, let it teach vs also not to dote vp­on the persons of the Ministers. Let vs not reioyce in men, let vs not thinke of men, aboue that which is writ­ten, 1. Cor. 4.6. I speake not this to cloake or excuse grosse sinnes in Ministers, or to maske them with the colour of humaine frailties. Neither doe I speake to de­rogate any thing from that reuerent opinion which peo­ple ought to haue of reuerent Ministers; God forbid I should: But to teach vs in these things to vse a godly moderation in our iudgements.

Holy men of God. The next point to be considered, concerning the Prophets and Apostles, is that Doctrine. They were men of God. Thus they were acknowledged in diuers places, as in 1. King 13.1. Behold there came a man of God to him saying, &c. And so in my Text.

Reason. And thus they were fitly tearmed. First, because they had their calling from God, Gal. 1.1. Paul an Apostle not of man, neither by man, but by Iesus Christ, and God the Father which raysed him from the dead.

Secondly, because they stood mainly for God, ay­ming to promote his glory in all things: Ro. 3.4. Let God be true, and euery man a liar.

Thirdly, because they were excellent men, euen as the great and excellent Cedars, are tearmed Cedars of [Page 196] God in the Hebrew, Psal. 80.10. So are the Prophets and Apostles called men of God, because they were ex­cellent men.

Vse. Let this teach vs to respect the writings of the Pro­phets and Apostles, aboue all other writings: for these men were men of God; yea, they were so called by a kinde of excellency. None were men of God in com­parison of them.

Secondly, let it teach vs not to nick-name Gods Ministers. The Spirit of God can vouchsafe here to giue them a reuerent name, as we see, men of God.

Thirdly, let it teach vs Ministers to carry our selues, not as sonnes of Belial, but as men of God. Let vs en­deauour to walke worthy of those Titles which the holy Ghost doth giue vnto vs in the Scripture. What auai­leth it, my brethren, to haue a name to liue, and in the meane time to be dead? Reuelation the third chapter, and the first verse.

Holy men of God. The third and last thing to be ob­serued, concerning the Prophets and Apostles, is that Doctrine. They were holy men. And the truth of this point is ma­nifest by these places of Scripture following: Luke 1.70. As he spake by the mouth of his holy Prophets. Ephes. 3.5. Which in other ages was not made knowne to the sonnes of men, as it is now reuealed vnto the holy Apo­stles and Prophets by the Spirit. Acts 3.21. Whom the heauens must receiue vntill the times of restitution of al things, which God hath spoken by the mouth of all his holy Prophets since the world began. By all which pla­ces, and many more, the point is, and might be proued.

Reason. And the Prophets and Apostles are fitly termed holy men: first, because they were sanctified of God, and set [Page 197] apart to this holy calling of prophecie and Apostleship, Rom. 1.1. where it is said, that Paul was separated to the Gospel of God: Secondly, because they were holy and deuout men: they were not profane Esaus, but true san­ctified persons; as Dauid acknowledgeth concerning himself, Preserue thou my soule, for I am holy, Psal. 86.2.

Vse. This should teach vs the more to delight in the word, it is the writing of holy men. Secondly, it should teach those that are in authority in the Church of God, what kinde of men they should especially admit for mi­nisters, namely holy men. Thirdly, it teacheth people what kind of men they ought to make choise of for their ministers, if they haue the choice committed vnto them: They ought to make choice especially of holy men: al­wayes prouided, that those holy men whom they make choice of, be also men of knowledge, and duly gifted. Fourthly, it teacheth vs Ministers aswell to endeuour to be holy in our conuersation, as to be sound in our do­ctrine: We ought aswell to be holy men as to be good teachers: Be cleane ye that beare the vessels of the Lord, Esay 52.11.

As they were moued by the holy Ghost. Whence note, that Doctrine. The bookes of canonicall Scripture were giuen by inspi­ration. They came not by the will of man, but by the motion of the Spirit. For the proofe of this I referre the Reader to that in 2. Tim. 3.16. All scripture is giuen by the inspiration of God: and to that in Mat. 10.28. It is not you that speake, but the Spirit of your Father which speaketh in you.

If any shall here demand, what is meant by the inspi­ration of God: the answer is; By the inspiration of God we are to vnderstand the worke of Gods Spirit, where­by [Page 198] he did suggest and dictate whatsoeuer the Prophets & Apostles deliuered for doctrine in their preaching and writing.

Quest. But how proue you that the holy Ghost did prompt the Prophets and Apostles in preaching? Answer. Surely, this may be proued out of Acts 2.4. They beganne to speake with other tongues, as the Spirit gaue them vtterance.

Quest. And how may it appeare, that the Spirit did indite or dictate that which the Prophets and Apostles did write? Answ. This appeareth by that in Acts 15.28. It seemed good to the holy Ghost, and to vs, &c.

Obiection. If anie shall obiect that in 1 Cor. 7.12. But to the rest speake I, not the Lord: Answ. The answer is; Paul indeed had no expresse place of the olde Testament to prooue that which he did deliuer in that particular; and therefore he saith, To the rest speake I, not the Lord: But yet, in giuing his aduice, he had the assistance of Gods Spirit, as is manifest in 1. Corint. 7.40. But she is happier (in my iudgement) & I think also that I haue the Spirit of God.

Vse. This serues to put difference betweene hereticall wri­tings and Scripture. Hereticall writings are by the sug­gestion of the diuell, but Canonicall scriptures are by the inspiration of God.

Secondly, betweene other diuine writings and Scrip­ture; for other diuine writings are not without the assi­stance of Gods holy Spirit; but the Scripture was giuen by extraordinarie immediate reuelation.

Vse. It must teach vs to beware of reproaching the holy Scriptures; in casting reproaches vpon the word, we cast reproches vpon the holy Ghost himselfe, who is the Au­thor thereof.

Secondly, it must teach vs to reuerence the Scripture [Page 199] aboue all other bookes in the world: This is the onelie booke giuen by immediate inspiration. Herein we must especially delight to reade and meditate all the dayes of our liues.

Vse. This may serue also for comfort; for if the Scripture came by the inspiration of God, then certainly there is some extraordinarie vertue and power in it: nothing can thus immediatly flow from God, but it must be of some extraordinarie vigour.

As they were moued: Or, as it is in the Greeke: As they were carried. Whence we are to note, that Doctrine. The holy Ghost did strongly reigne in the Prophets and Apostles: It did not onely moue them, but as it were carry them with an holy violence. This is manifest out of Acts 4.20: We can not but speake the things which we haue seene and heard; and out of Acts 21.14. where Paul was so violently moued to go vp to Hierusalem, that all the perswasion of his friends, nor the hazard of his life, could not turne him from his purpose. And out of 2. Corinth. 13.8. We can do nothing against the truth, but for the truth: for so the Text is to be rendred, according to the Originall. And out of Acts 16.7. After they were come to Mysta, they assayed to go into Bythinia, but the Spirit suffered them not. Whence it is manifest, that the holy Ghost did strongly order the very iournies of the men of God, causing them to alter their owne intentions often­times, and to go another way at his appointment.

It was with the Prophets and Apostles, in this respect, as it was with Christ himselfe. For as Christ himselfe was not moued, but driuen of the Spirit into the wilder­nesse, to be tempted of the diuell; for so are the words in the original, Lu. 4.1. Euen so it was with the Prophets & [Page 200] Apostles, they were acted or driuen by an holy violence of the Spirit.

The holy Ghost is compared to a winde, Iohn 3.8. yea to a great rushing winde, Acts 2.3. because, as it bloweth where it lists, so he bloweth or worketh mightily where he listeth. No ship is more violently caried by the winds, then the Prophets and Apostles were by the Spirit.

Obiection. But then it might seeme, that the Prophets and Apo­stles did nothing willingly, but as it were compulsiuely. Answ. Not so, for there is difference betweene compulsion, and holy Violence. These holy men were carried with an holy violence, but they were not compelled; the holy Spirit finding vnwillingnesse in these men of God, he subdued that vnwillingnes, and of vnwilling made them willing. This must needes be granted; for if they had done that which they did, absolutely against their will, and by meere compulsion, they had lost their reward, as appeareth in 1. Cor. 9.17. If I do this thing willingly, I haue a reward, &c.

Vse. This may serue to cause vs to bewaile our coldnesse of zeale at these daies; where is this holy violence of the spirit, which should vrge vs to Christian duties? How of­ten do we resist good motions, & withstand them? which shewes what a poore measure of the spirit we haue as yet attained. O my beloued, shal the Prophets and Apostles be carried by the Spirit, and shall not we be led by him? shall they be vrged by holy motions, and shall not we so much as be perswaded by them? The Lord that is able to bow the heauens, bow our mindes to good, and per­swade vs to that which is well-pleasing in his sight.