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
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
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 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 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 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 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
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
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
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
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 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 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 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