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 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 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 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 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
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 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 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 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 Iobs â—…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
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 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 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 Gunpowder-plot 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 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
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 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 day-spring 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 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
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 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 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 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 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 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 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 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
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 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 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 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
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 eye-salue 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 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 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
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 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 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 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